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    Wednesday, December 23, 2009, 11:13 PM

    With some of the discussion regarding the gospel, I wanted to point out a recent post by Mark Jones titled “The Gospel and Sanctification.” Mark did his doctoral work on the Puritan Thomas Goodwin, so some of the essay references Goodwin’s work regarding the nature of the gospel. Mark concludes the post by explaining:

    All of this is to suggest that just because many in the church today have a faulty idea of “living the gospel”, we need not over-react to this principle by making the gospel to be totally outside of us.  Such an idea would have been foreign to Thomas Goodwin, and I’m sure the Apostle Paul.  Based upon the above, any charge of moralism towards those who make the gospel larger than simply justification by faith is utterly groundless.  Indeed, in my opinion, moralism is best avoided when the gospel includes the whole Christ, who is both for and in us, the hope of glory.

    Read the whole post here.


    Wednesday, December 23, 2009, 9:15 AM

    This is the tenth part in a twelve part devotional commentary on “O Holy Night.” See the introduction here.

    Chains shall He break For the slave is our brother;

    And in His name All oppression shall cease.

    I’ve heard from a couple of readers of this series that these are their favorite lines of the carol. This should be something that resonates with every heart. Most of us certainly feel oppressed and enslaved at various times in ours lives.

    At the very least, we have been slaves to sin; for if we have committed any sin, we are a slave to it. (John 8:34) Paul wrestled with this truth in Romans 7, claiming “the law is spiritual, but I am of the flesh, sold under sin. I do not understand my own actions. For I do not do what I want, but I do the very thing I hate.” (v14-15) Due to the shackles of sin, Paul was unable to keep from sinning.

    Paul also recognized how he could be free of the chains of sin. “Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord!” (v24-25) The slave is our brother because we too were once slaves to sin, and we are untied with the Christ in His suffering and resurrection.

    This is the second response to the gospel from O Holy Night: the elimination of pride. “The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs-heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.” (Romans 8:16-17) If we are co-heirs with Christ, then we are all equal in Him. Hebrews 2:11 says that He is not ashamed to even call us brothers.

    Here we see the equality of the gospel already, and not yet. Already are the chains of sin have been broken. Death has been conquered. Christ has experienced every temptation we might encounter and exemplified life in the Holy Spirit so that we can live beyond oppression in glory and righteousness. Not yet have we seen the complete cessation of oppression, however. One day, every knee will bow and tongue confess that Christ is Lord. On that day, all oppression shall cease and all slaves shall be freed. There will be, in every sense, peace on earth and good will toward men.

    I Heard the Bells on Christmas Day by Henry Longfellow

    I heard the bells on Christmas day
    Their old familiar carols play,
    And wild and sweet the words repeat
    Of peace on earth, good will to men.

    And thought how, as the day had come,
    The belfries of all Christendom
    Had rolled along the unbroken song
    Of peace on earth, good will to men.

    Till ringing, singing on its way
    The world revolved from night to day,
    A voice, a chime, a chant sublime
    Of peace on earth, good will to men.

    And in despair I bowed my head
    “There is no peace on earth,” I said,
    “For hate is strong and mocks the song
    Of peace on earth, good will to men.”

    Then pealed the bells more loud and deep:
    “God is not dead, nor doth He sleep;
    The wrong shall fail, the right prevail
    With peace on earth, good will to men.”


    Tuesday, December 22, 2009, 12:23 PM

    I am thinking a lot this Christmas about the fact that for many people, more than would ever be willing to admit openly, there is very little, “merry” about Christmas. They are caught up in personal troubles and situations that are causing them intense pain and anguish of heart and mind, soul and spirit. They see all the decorations, and hear the music, receive the cheerful, bright and wonderful greeting cards from friends and family, and it yet these things are another pointed reminder to them of a long-felt grief, or hurt, or sorrow, a reminder that while many are merry, they are not.

    Our cultural celebration of Christmas contributes in large measure to this problem. Christmas is a time for family, so we are told. But what happens when your family is missing a beloved father, or mother, grandma or grandpa, son or daughter? What happens when Christmas for you is a reminder that you have lost a dear one to death? What about other problems that might be hurting a family at this time? What about the sickness that has you or a loved one in its grip? Christmas can often also be a reminder of the failings of the past year  that haunt, a reminder of all your personal faults and the trouble that you may have brought on yourself, with your own sinful choices and actions. Oh, how sharp that pain is, and particularly so at a time of “happiness,” when you are feeling anything but happy.

    How important it is then to let the Word of Christ dwell in you richly at this time, a Word that was made flesh and dwelt among us, a Word through Whom all things were made, that have been made. It was this Word, sent from the Father, who came among us, to be our great Savior, from sin, from death, from the power of hell, to pour out his lifeblood as the perfect atoning sacrificial ransom for the sins of the world.

    The best advice I can give to those who are feeling lonely and sad at this time of the year is: reach out to people whom you know, and share your love with them. Dive deeply into the Word of God. Take advantage of every opportunity provided to gather with your fellow saints in Gods’ House for worship and to receive the true and lasting gifts of Christmas: forgiveness, life and salvation. These are the gifts that are truly what make for a Merry Christmas. In spite of the loneliness, and in spite of the pain, and there is no denying either, there always stands Christ, with arms open wide, saying to you, “Fear not. I have overcome the world.” He says to you, “Let not your heart be troubled” and “Come to me, all you who are weary and heavy-laden and I will give you rest.” This is not some kind of “magic formula” for you to recite that will just magically make all the pain go away, but you can, and you must, continue to pray the Lord’s Prayer, and pray the Psalms. These are the words Jesus has for you, for you to use and to pray. You can think those things that you ought, to set your minds on things above, and not dwell on those below. The “things above” are the beautiful and powerful truths that Christ reveals, in His Word.

    Here are some powerfully comforting words for you from the Lutheran Confessions, that you should read very carefully and hold them close. Read these words out loud and then return to praying the Psalms. Recite them daily or as often as necessary when you feel a bout of gloom come over you at this time of the year:

    “The doctrine that God in His counsel, before the time of the world, determined and decreed that He would assist us in all distresses,anxieties and perplexities, grant patience under the cross, give consolation, nourish and encourage hope, and produce such an outcome as would contribute to our salvation affords glorious consolation under the cross and amid temptations. Also, as Paul in a very consolatory way treats this, Rom. 8:28- 29, 35, 38, 39, that God in His purpose has ordained before the time of the world by what crosses and sufferings He would conform every one of His elect to the image of His Son, and that to every one His cross shall and must work together for good, because they are called according to the purpose, whence Paul has concluded that it is certain and indubitable that neither tribulation, nor distress, nor death, nor life, etc., shall be able to separate us from the love of God which is in Christ Jesus, our Lord.” Solid Declaration, Article XI.48-49.

    So, indeed, in no matter what situation you find yourself, you can, and you will, have a “merry” Christmas, with Christ at the center, and by your side. You can say with the blessed Apostle: “I have learned the secret of being content.”I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do everything through him who gives me strength. (Philippians 4:10-13).

    Centuries ago, a Lutheran pastor wrote a beautiful Christmas hymn full of joy and comfort. And he was preaching to himself, for he was a man who had suffered the loss of a dear wife and the death of several children. He would be, during his career, removed from his office for remaining faithful to God’s Word, when he was persecuted and pressure to compromise. Pastor Paul Gerhardt wrote All This Night, My Heart Rejoices:

    1. All my heart this night rejoices, as I hear far and near sweetest angel voices. “Christ is born,” their choirs are singing, till the air everywhere now with joy is ringing.

    2. Forth today the conqueror goeth, who the Foe, sin and woe, Death and hell, o’erthroweth. God is man, man to deliver. His dear Son now is one With our blood forever.

    3. Shall we still dread God’s displeasure, who, to save, freely gave His most cherished Treasure? To redeem us, He hath given His own Son from the throne of His might in heaven.

    4. Should He who Himself imparted aught withhold from the fold, leave us broken-hearted? Should the Son of God not love us, Who, to cheer sufferers here, left His throne above us?

    5. If our blessed Lord and Maker hated men, would He then be of flesh partaker? If He in our woe delighted, would He bear all the care of our race benighted?

    6. He becomes the Lamb that taketh sin away and for aye full atonement maketh. For our life His own He tenders and our race, by His grace, meet for glory renders.

    7. Hark! a voice from yonder manger, Soft and sweet, doth entreat: “Flee from woe and danger. Brethren, from all ills that grieve you you are feed; All you need I will surely give you.”

    8. Come, then, banish all your sadness, one and all, great and small, come with songs of gladness. Love Him who with love is glowing. Hail the star, near and far light and joy bestowing.

    9. Ye whose anguish knew no measure, weep no more, see the door to celestial pleasure. Cling to Him, for He will guide you where no cross, pain, or loss can again betide you.

    10. Hither come, ye heavy-hearted, who for sin, deep within, long and sore have smarted. For the poisoned wound you’re feeling help is near, One is here Mighty for their healing.

    11. Hither come, ye poor and wretched. Know His will is to fill every hand outstretched. Here are riches without measure. Here forget all regret, fill your hearts with treasure.

    12. Let me in my arms receive Thee; On Thy breast Let me rest, Savior, ne’er to leave Thee. Since Thou hast Thyself presented now to me, I shall be evermore contented.

    13. Guilt no longer can distress me; Son of God, Thou my load Bearest to release me. Stain in me Thou findest never; I am clean, All my sin is removed forever.

    14. I am pure, in Thee believing, From Thy store evermore, righteous robes receiving. In my heart I will enfold Thee, treasure rare, let me there, loving, ever hold Thee.

    15. Dearest Lord, Thee will I cherish. though my breath fail in death, Yet I shall not perish, But with Thee abide forever there on high, in that joy which can vanish never.

    Notes: Hymn #77 from The Handbook to The Lutheran Hymnal Text: Luke 2:11 Author: Paul Gerhardt, 1653; Translated by: Catherine Winkworth, 1858, altered.

    Titled: Froehlich soll mein Herze springen

    Composer: Johann Crueger, 1653 Tune: Froehlich soll mein Herze



    Tuesday, December 22, 2009, 10:10 AM

    Mr Turk makes an interesting point in the conversation about ecumenical conversations, although I’m not entirely sure it’s the point he wants to make. A week or so ago he offered that those of other denominations, specifically the Roman and Easter churches were right with God only if they (accidentally) held to a Evangelical belief/approach to the Gospel. I think this point of view is held far more often by most people in every church/denomination. That is to say that any Christian church X thinks that members of church Y are in the soteriological pink inasmuch as those members in church Y (accidentally) hold to beliefs that are held in church X. That is, Mr Turk as an Evangelical thinks that the Catholic and Orthodox are saved if they hold an Evangelical understanding of the Gospel and those in the Roman hold that the Evangelical and Eastern are likewise correct when and where they (accidentally) hold to the Roman understanding of Gospel. And so on. Now I had been under the impression that I was “above the fray” in this regard. But on reflection, I am not. (more…)


    Monday, December 21, 2009, 4:42 PM

    Things are hard and the message of Advent, the days before Christmas, is not to cheer up, but to look up. The redemption of all people is coming, but it is coming on God’s timing.

    That frustrates me and I suspect I am not the only one. (more…)


    Monday, December 21, 2009, 1:52 PM

    As I have been reading blogs lately I have been nearly overwhelmed with all the reports of cancer.   Matt was kind enough to post an update on my own condition a few days ago, and I can think of at least 5 other bloggers and leaders I have become aware of in the last couple of weeks who are battling cancer.

    When a doctor first told me I might have cancer last year I struggled with how much worry was legitimate.  I was worried that I might be getting too worried, this shows how neurotic I am – worrying about how much worry was appropriate.  A friend of mine comforted me that my worries were legitimate when he reminded me that there are few words in the English language that are scarier than the word “cancer.”  As the legendary sportswriter Jim Murray said when he found out about his wife’s cancer – “The cancer has metastasized. The most terrible collection of syllables in the language.”

    With all of this going on I am concerned that you, the healthy reader, may have undue worries and fears about your own future.  A friend of mine mentioned to me last year that along with their love and concern for me and my family, many in our congregation were worried about themselves, could this happen to them.  And, if my story and the stories of others cause you to eat better, get more exercise and pay more attention to potentially troublesome symptoms, that will be great.  But I hope that will not mutate into fear.

    One of the most helpful words for me during this struggle came from something I read by John Piper.  He said something to the effect that part of having faith is having faith today that you will have the faith you need tomorrow.  In other words, God gives you grace for each day’s trials (see Matthew 6:34).  If you are not facing the trial of cancer (or some other thing) you don’t have the grace and faith you need to face it right now because you don’t need it.  But when the day of trial comes, God will give you the grace and faith you need.

    As to what this has to do with the overall purpose of the Evangel blog I would offer the suggestion that one of the great losses we have suffered as evangelicals is the loss of the practice of “soul care,” and we need to recover the tradition of ministers as “physicians of the soul.”  Also, the ravages of the health and wealth gospel are well known to those who contribute to and read Evangel, and it is useful to remind us that the Christian message is uniquely targeted toward those who suffer and that the Christian church is uniquely called and equipped to minister to the sick and dying.

    I can testify that Christ indeed is a very present help in a time of trouble and the gospel message is heard and understood most clearly in a time of suffering.  I can think of no better time than Christmas to remind us all that indeed God is faithful.


    Monday, December 21, 2009, 9:28 AM

    This is the ninth part in a twelve part devotional commentary on “O Holy Night.” See the introduction here.

    Truly He taught us To love one another;

    His law is love And His gospel is peace.

    God the Father did not send the Son simply to die for our sins and then abandon us to continue to live in disobedience to Him. Nor does He now expect us to live perfectly, though we have a perfect example in His Son. We are called to work out our salvation with fear and trembling by the power of the Holy Spirit in such a way as to radiate the grace of His love throughout our lives.

    I think the next four segments of O Holy Night give us four responses to the Evangel. Here we see the first; what Jesus referred to as the greatest commandment: “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. On these two commandments depend all the Law and the Prophets.”

    Jesus demonstrated His love for us by laying His life down for us, and we are called to do likewise for others. “Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.” (Eph 5:1-2) The law He has given us for the new covenant is love- love that reflects the peace the gospel brings between God and man.

    This commandment was given another way in the Gospel According to John: “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.” (John 13:34-35) Jesus issued a standard by which all people can judge whether or not we follow Jesus; whether or not we are truly Christians. If we do not show love for one another, the world has a right to judge that we are not believers.

    Jesus took this a step further in His high priestly prayer in John 17:20-21. He prayed that his disciples “may all be one, just as you Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.” Francis Schaeffer referred to this unity demonstrated through love as the “final apologetic.” How we live to some degree determines what believe about Jesus. If we truly live in the unity God has exemplified for us, the gospel will be advanced throughout the world. Indeed He has taught us to love one another, and more than that, He has given us the means and motivation to do so.


    Monday, December 21, 2009, 12:41 AM

    The Community School is post-post-modern and the chief “friend” (the Community School term for the head) Laura is fighting with a new student Colleen about Christmas. Colleen is aided by Brownies . . . and the result is the end of chaos. You can start this show here.

    Here at last are the concluding episodes of my radio drama Brownies for Christmas. (more…)


    Sunday, December 20, 2009, 11:55 AM

    Mr. Ben Nelson is a jolly old United States Senator for Nebraska. He was fighting for principle in opposing abortion funding in the health care reform moving through Congress.

    Now he is backing health care reform without the language he originally demanded.

    It would be easy to caricature Senator Nelson’s move unfairly. Some will say he is a Judas for betraying his ideals for money, but this is wrong. Judas personally benefited from his betrayal, while Senator Nelson merely got graft for his entire state.

    Mr. Nelson will not get thirty pieces of silver . . . every Nebraskan will. Each one of them can share in the betrayal of their ideals, because Mr. Nelson has graciously made sure benefits will go to each one of them.

    Judas compromised only his integrity, but Nelson has given the voters of Nebraska a chance to compromise the integrity of an entire state. Will they take the benefit at the cost of their values?

    Is this comparison fair to a man like good old Ben Nelson? After all Ben Nelson is a modest man, a retiring man, a man eager to represent the values of Nebraska. Is there a more charitable read on his actions?

    After all  Mr. Nelson meant to do good. Comparing Nelson to Judas must surely be as overblown and overly partisan as comparing him to Benedict Arnold. Arnold betrayed the United States for money, but Mr. Nelson will only vote for a mess of a bill for money.

    After all, the bill is not so bad that it will not do some good. The good-old Senator was trying to do a noble deed by extending health care to millions, not cause the death of the Messiah or betraying his oath of office! It is by his intentions we should judge him, not by the results. He meant well and that is all we should expect of our elected officials.

    Heaven knows Judas and Benedict Arnold did not mean to do good by their evil actions. Call Mr. Nelson incompetent and venal, but never call him a traitor.

    Let us not be inflexible in our evaluation of Mr. Nelson. Of course to get the good things, he had to allow Nebraskan tax dollars to go to abortion, give money and favors to wealthy donors to his campaigns, and expand the scope of government.

    Mr. Nelson simply has done what so many parents have to do every Christmas. He has compromised what he wishes he could do so to do some good. He is giving some Nebraska children a gift of health care and to do so had to fund the death of other Nebraskan children.

    Many would have dodged this hard decision, but not Senator Nelson. Having paraded his convictions that no children should die using tax money, he was forced to bend a bit and kill a few by indirect means in order to help some.

    This is a profile in flexibility.

    Senator Ben Nelson, if all turns out as he wishes, will be able to celebrate Christmas this year knowing that he gained graft for his state, passed a bill his constituents did not want, all the while standing at the center of the media spot light. This is the job a Democratic senator is elected to do and he did it.

    Some will mock him, others misunderstand him, but Mr. Nelson is merely celebrating Christmas in his own way: the season when a decree went out from Caesar Augustus that all the world should be taxed and an order went out from Herod for the government slaughter of innocents.


    Sunday, December 20, 2009, 11:24 AM

    We reach the last act of Brownies for Christmas a radio play for Christmas. The Community School is post-post-modern and the chief “friend” (the Community School term for the head) Laura is fighting with a new student Colleen about Christmas. Colleen is aided by Brownies . . . and the result is the end of chaos. You can start this show here. (more…)


    Saturday, December 19, 2009, 5:03 PM

    The NYT today profiles Princeton’s Robert P. George, The Conservative-Christian Big Thinker.

    HT: James Grant


    Saturday, December 19, 2009, 1:16 PM

    The Romans built roads, the Greeks did philosophy, Americans don’t sleep much.

    Consuming worthwhile entertainment alone is a full time job: Netflix is calling me to watch the complete Shakespeare now. Add to that the temptation of the guilty pleasures of the new Dr. Who (the best new series of the last three years), working out at the gym, and reading the latest James Scott Bell novel and sleep must go. (more…)


    Saturday, December 19, 2009, 12:25 PM

    We near the end of the adventures of Laura, head of the ultra-progressive Community School, and Colleen, a Baptist accidentally enrolled there. The Brownies and the Anti-Brownie prepare to battle for the soul of Laura.

    Start listening to this holiday radio program here.

    Episode 13

    The Brownies discuss how they can bring back memories  . . . and the relationship of Laura and Robert makes some progress.

    13 Track 13

    Episode 14

    The bad guys arrive (Ron, besotted with Laura, Sarah, the schools major donor,  Jessica, Colleen’s room-friend, and the anti-Brownie) and Robert realizes he does not understand the modern world.

    14 Track 14

    Episode 15

    Laura has to relive another memory of Christmas past with Robert and the “bad guys.” Sarah stages a protest and learns something about the cosmos. We learn a bit about Sarah’s life.

    15 Track 15


    Saturday, December 19, 2009, 8:02 AM

    artblog-23-old-man-rembrandt-large-smkI can’t think of a more foolish attitude I harbor at times than when I look back on previous generations and assume they were ignorant, unenlightened, unaware and totally outside of what I’m thinking and experiencing today. I was reminded of something the British writer G.K. Chesterton wrote in his book Orthodoxy (Chapter 4):

    “Tradition means giving a vote to most obscure of all classes, our ancestors. It is the democracy of the dead.” Chesterton goes on to say: “Tradition refuses to submit to the small and arrogant oligarchy of those who merely happen to be walking about. All democrats object to men being disqualified by the accident of birth; tradition objects to their being disqualified by the accident of death. Democracy tells us not to neglect a good man’s opinion, even if he is our groom; tradition asks us not to neglect a good man’s opinion, even if he is our father.”

    And here’s the rub. While it is absolutely true that previous generations did not have the same technologies or understanding of “how things work” in their world, is there such a vast difference between 21st century people and those of previous centuries? Are we so far removed we think we can not possibly learn anything from our fathers, grandfathers and ancestors in the past. I’m particularly struck by this when I consider, as I grow older, how my own parents appear ever increasingly wise. The tradition in Asian culture of revering elders has much to commend it. Today, we regard those older than us as people who, obviously, are not as “in touch” with “reality” as we are. And even more so do we view our ancestors as hopelessly irrelevant.

    Here’s some concrete examples of where I see the arrogant oligarchy in action over against those who have come before. Christian worship: Why is it that in the past twenty-five years the worship forms that have been used for thousands of years, have come to be regarded as wholly inadequate and must be replaced with forms that have little in common with the historic worship forms of the past? Why do I sometimes assume that nobody can possibly understand how I’m feeling when faced with a difficult situation who is a member of a generation far removed from mine? Why did I, for example, the other day when looking at Starck’s Prayer Book, smile at the fact that there were prayers there to be prayed as a thunderstorm approached and to be prayed after it was over? “Oh, how quaint,” I thought. Then I felt shame, as I considered the fact that dangerous thunderstorms back when there were no safe buildings, or emergency services, or advanced warning, were devastating.

    Do you have some examples from your life where you see yourself as part of the arrogant oligarchy? Would you share some by way of comments?


    Saturday, December 19, 2009, 1:12 AM

    joy to worldThat’s right: Men. Not “Let us our songs employ,” or “Let all their songs employ,” but men.

    That’s how Isaac Watts wrote it back in the eighteenth century, when he wrote Joy to the World.

    This line gets changed from “men” to “us” or “all” pretty often in performances of the song. I know why it gets changed: “Men” sounds like an invitation for just the guys to sing, because “men” sounds like “the males in the audience.”  I don’t have a problem with making sure everybody knows they’re included, and language does change over time.

    But when Watts wrote it, he meant “men” in the sense of “human beings.” And that matters in this song: The second line of the second verse needs to go out of its way to specify that human beings are doing the singing.

    Why? Because Joy to the World is a versification of Psalm 98, and Psalm 98 posed a problem for Isaac Watts. That psalm exhorts “all the earth” to make a joyful noise to the LORD, going so far as to command the sea to roar, the rivers to clap their hands, and the hills to sing for joy together before the LORD.

    Hills don’t sing, though; not literally. And though Isaac Watts was a poet who knew all about techniques like personfication, he was also a careful Bible interpreter who knew that his songs were going to be used as tools for teaching. He wanted to teach people what Psalm 98 actually means by what it says. His solution was to portray humans as using their human songs, which would then echo off of the “fields and floods, rocks, hills and plains.” Men would employ their songs, and nature would “repeat the sounding joy.” At the coming of Christ, all creation is an echo chamber of praise for this “new song” (Psalm 98, verse 1) that we, we men, sing to the Lord. Humanity has the leading voice in bringing all creation to sing articulate praise to God. The redemption of the earth comes through a man, a human being, who redeems and rules and blesses, weeding out sins and sorrows and even thorns, “far as the curse is found.”

    Isaac Watts was no dummy, and we ought to thing twice or thrice before tweaking his lyrics. They are almost always deeper than moderns give them credit for when they tweak a word here or there, because we rarely join him in the biblical meditative process he went through in crafting them. If you’re invited to sing along with a tweaked version of Joy to the World this Christmas, by all means obey your host (and the song!), and join in the singing. Men and women alike, let us, let us all, employ our songs.  As men.


    Friday, December 18, 2009, 7:40 PM

    Start listening to this holiday radio program  here.

    The pace quickens as the Brownies try to save a radical school and its lonely headmistress from Christmas hatred and bring liberty instead of mere equality . . . and the Anti-Brownie arrives to spoil it all.

    Episode 10

    The Anti-Brownie arrives to spoil the plans of the good Brownies.

    10 Track 10

    Episode 11

    Laura, the head of the school and Robert Falkirk, a Cavalier, discuss the situation with the Brownies and Colleen. The Brownies remind Laura of her past.

    11 Track 11

    Episode 12

    Laura remembers a bad Christmas Past and talks to Robert about her life.

    12 Track 12


    Friday, December 18, 2009, 12:32 PM

    The Wall St. Journal has an article up on the topic of evangelicals and intellectuals.  Now, this would normally interest me in and of itself, but the great part is that the piece mentions Houston Baptist University’s journal The City.

    We founded the journal as something of an evangelical First Things a couple of years ago and the response has been fantastic throughout.

    Here’s a clip from the article:

    At this relatively early stage, most of the examination takes place not in the public square but on the campuses of evangelical colleges and in Christian publications, and much of the discussion is about the nature of the evangelical mind. This is seen most clearly in Houston Baptist University’s new publication The City. Its winter 2008 issue featured an essay by a young evangelical writer named Matthew Lee Anderson titled “The New Evangelical Scandal.” Mr. Anderson suggests that though new evangelicals are marked by a shift away from the ethos of their parents’ generation—including moralism, political partisanship and anti-intellectualism—the change is not as drastic as some have come to think and is actually just “version 2.0 of the seeker-sensitive movement: it’s trendier, better dressed, and more open to conversation.” The scandal, Mr. Anderson suggests, is that the perceived shift occurring among younger evangelicals is more a matter of expression than substance.


    Friday, December 18, 2009, 11:20 AM

    I love Greek myths. You may remember the story of Narcissus, who fell in love with his own reflection in a pool, staring at himself and finally dying when he realized that he could not “have” himself. The nymph Echo repeated Narcissus’ words endlessly, until she too was reduced to mere vocality echoing into the woods.

    The lesson from the myth is that we are supposed to avoid the vanity of too much mirror-gazing. When we become too absorbed with ourselves, or, by extension, people who look like us, we are worthless to the world.

    I think about this frequently when I see how easily churches slip into the subtle narcissism of age segmentation: our children are dropped off in the children’s wing, our youth are hidden in their building, the young marrieds are elsewhere, the median adults gather in another space, and the senior adults are housed in suites somewhere else. A visit to most churches of any size will turn up a listing of Sunday school classes that are indexed solely by age where everyone looks, more or less, like everyone else.

    In other cases, even worship options reflect age segmentation. One service is “traditional,” with softer music and a bit more liturgy. Another is peppier, with a praise team. A third, livelier service meets on Saturday nights, hoping to target young adults. In some cases, the average age of the worshiper varies by more than a decade between the various options. What’s more, this segmentation can be passive: the volume of one service is just as effective in keeping out the “oldsters” from that service (for fear that they will “harsh the worship buzz”) as were the stern-faced deacons in many Southern churches who once kept out the folks of a darker hue of melanin. The Perry Como-esque music of another service likewise keeps out the “rambunctious whipper-snappers” who tend to “disrupt” the quiet of that setting.

    In the end, we run the danger of turning church into a narcissistic pool where we see our reflections and miss out on the true object of our worship: God. We allow our group identity to drive our Bible studies and sermons, rather than allowing His Word to speak to us as a faith community.

    Any church that practiced formal racial segregation would be anathematized, and rightly so, but somehow age segmentation is merely accepted without question. This kind of segmentation is absolutely unscriptural: How can we live out the cross-generational exhortations of Titus 2:1-6 within such a context? How can we serve as one body (1 Corinthians 12:12-26) when we are busy lopping off arms and legs and grey-heads and somehow trying to fit them together into a freakish Frankenstein?

    A holy hall of mirrors tends to turn inward upon itself and ignore the outside world until it dissolves into a faint voice that echoes ineffectively throughout the world.


    Friday, December 18, 2009, 10:52 AM

    Okay, I’ve pelted you with all manner of material in which I am interviewed about my book by various professional Christian types.  How about one with a website that has a Wall Street and Washington, D.C. focus?

    My friend Ben Domenech and I founded The City together at Houston Baptist University.  He continues to be the  dominant force in the production of that journal and has gone on to found a fantastic website on politics and finance called The New Ledger.  I feel very honored that Ben has seen fit to post an interview with me about the book there.  And like many conversations between old friends, this one makes for good listening.


    Friday, December 18, 2009, 10:00 AM

    This morning’s Wall Street Journal has an article by Jonathan Fitzgerald of PatrolMag on the development of the evangelical intellect.  

    I have had my differences with Patrol before, but I enjoy dialoging with them and have found them to be gracious in listening to my critiques.  I have dialoged with Jonathan extensively, and have found him to be warm, engaging, and very, very sharp.

    Fitzgerald offers such an even-handed analysis that disagreements will inevitably come across as quibbling, which I have no desire to do.  He is justly critical of the mega church movement and its emotionally-laden appeals, and happily affirms the notion of Christendom that Dr. Reynolds put forward in The City.  He is at his best in highlighting the various ways and places that evangelicals are attempting to cultivate the life of the mind, and contends (rightly, I think) that the ‘intellectualist’ posturing of younger evangelicals is “merely be a way station on the path to rigorous thought.” 

    But Fitzgerald’s framing of the developments obscures the fact that a generation of evangelical Christians paved the way for younger evangelicals like us to value of the life of the mind.  Noll’s book was published in 1994, well after the renaissance in philosophy was underway (which was based on the work of Alvin Plantinga and others).  While this renaissance has yet to be replicated in every discipline, as someone close to the world of evangelical higher education, it is clear to me that we younger evangelicals are the heirs, and not the founders, of a renewed tradition of evangelical intellectualism.   

    But unfortunately, it seems that Fitzgerald cuts off his ability to inherit–and possibly, see–this tradition when he implies that the the road to a healthy intellectualism necessarily leads one out of the movement.  He writes:

    Christine Smallwood was less certain that [an evangelical intellectual] could exist. She asked: “Is there something anti-intellectual at the root of an experience-based movement?”

    The answer is yes, and that must determine the course of evangelicals’ progression from decidedly anti-intellectual to intellectualist to intellectual. And, as this movement evolves from self-examination and moves into the public square, it may be that to fully achieve a robust intellectual culture, the “experienced-based movement” that is contemporary evangelicalism must recede, thus making way for Christendom.

    Anti-intellectualism only goes “all the way down” if we discard the witness of those evangelicals, both now and throughout history, who wholeheartedly engaged the life of the mind while keeping the experiential character of their faith.  Our man Wesley, we should remember, was an Oxford man. 

    What I would propose is not that the experience-based aspect of evangelicalism recede, but rather that it mature–and that we properly locate it in the context of sound doctrine, a robust ecclesial life, and the practices of the spiritual disciplines.  

    Let every heart be warmed, as they were for Wesley, and then let them go read as many books as Wesley read and pray like Wesley prayed.  There is nothing intrinsic to evangelical theology or culture that suggests a properly evangelical intellectualism is impossible.  

    All this aside, Fitzgerald’s piece is a helpful and fair snapshot of the emergence of the evangelical intellect, and for that I commend it highly.  

    (Cross posted at Mere Orthodoxy)


    Friday, December 18, 2009, 9:40 AM

    This is the eighth part in a twelve part devotional commentary on “O Holy Night.” See the introduction here.

    He knows our need, To our weakness is no stranger,

    Behold your King! Before Him lowly bend!

    Behold your King, Behold your King.

    Being God, Jesus obviously knows what we need. His omniscience is not limited by our self-perceived liberty or isolation. He sees all and knows all things simply by virtue of his deity.

    What’s in view here, however, is not really the divine attribute of omniscience, but the experiential knowledge gained by Jesus as he lived, died and was resurrected. We are told that Jesus “increased in wisdom and in stature” (Luke 2:52). Jesus was tempted three times by Satan before He began His ministry, and we are later told the He is “one who in every respect has been tempted as we are, yet without sin.” (Hebrews 4:15)

    There’s a comfort that comes with the understanding that He’s experienced our needs and weaknesses. I think it adds some tenderness to many of the things we read, such as when Jesus told Paul, “My grace is sufficient for you, for my power is made perfect in weakness.” (2 Cor 12:9) He could say that knowing from experience the pain Paul went through.

    Jesus experienced these things, “yet without sin.” He claimed victory over temptation, sin, and death. And so He was “declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead.” (Romans 1:4) “Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Phil 2:9-11)

    Because He is victorious, we know He is King of all things. We are called to lowly bend before Him; to come adore and behold Him.


    Friday, December 18, 2009, 9:35 AM

    jesus_nativityBiblical Archaeology Review has a good scholarly discussion of why Christmas is celebrated on December 25. And it is evidently NOT because it was superimposed on a pagan holiday:

    The most loudly touted theory about the origins of the Christmas date(s) is that it was borrowed from pagan celebrations. The Romans had their mid-winter Saturnalia festival in late December; barbarian peoples of northern and western Europe kept holidays at similar times. To top it off, in 274 C.E., the Roman emperor Aurelian established a feast of the birth of Sol Invictus (the Unconquered Sun), on December 25. Christmas, the argument goes, is really a spin-off from these pagan solar festivals. According to this theory, early Christians deliberately chose these dates to encourage the spread of Christmas and Christianity throughout the Roman world: If Christmas looked like a pagan holiday, more pagans would be open to both the holiday and the God whose birth it celebrated.

    Despite its popularity today, this theory of Christmas’s origins has its problems. It is not found in any ancient Christian writings, for one thing. Christian authors of the time do note a connection between the solstice and Jesus’ birth: The church father Ambrose (c. 339–397), for example, described Christ as the true sun, who outshone the fallen gods of the old order. But early Christian writers never hint at any recent calendrical engineering; they clearly don’t think the date was chosen by the church. Rather they see the coincidence as a providential sign, as natural proof that God had selected Jesus over the false pagan gods.

    It’s not until the 12th century that we find the first suggestion that Jesus’ birth celebration was deliberately set at the time of pagan feasts. A marginal note on a manuscript of the writings of the Syriac biblical commentator Dionysius bar-Salibi states that in ancient times the Christmas holiday was actually shifted from January 6 to December 25 so that it fell on the same date as the pagan Sol Invictus holiday.5 In the 18th and 19th centuries, Bible scholars spurred on by the new study of comparative religions latched on to this idea.6 They claimed that because the early Christians didn’t know when Jesus was born, they simply assimilated the pagan solstice festival for their own purposes, claiming it as the time of the Messiah’s birth and celebrating it accordingly. . . .

    There are problems with this popular theory, however, as many scholars recognize. Most significantly, the first mention of a date for Christmas (c. 200) and the earliest celebrations that we know about (c. 250–300) come in a period when Christians were not borrowing heavily from pagan traditions of such an obvious character. . . . In the first few centuries C.E., the persecuted Christian minority was greatly concerned with distancing itself from the larger, public pagan religious observances, such as sacrifices, games and holidays. This was still true as late as the violent persecutions of the Christians conducted by the Roman emperor Diocletian between 303 and 312 C.E. . . . .

    There is another way to account for the origins of Christmas on December 25: Strange as it may seem, the key to dating Jesus’ birth may lie in the dating of Jesus’ death at Passover. This view was first suggested to the modern world by French scholar Louis Duchesne in the early 20th century and fully developed by American Thomas Talley in more recent years.8 But they were certainly not the first to note a connection between the traditional date of Jesus’ death and his birth.

    Around 200 C.E. Tertullian of Carthage reported the calculation that the 14th of Nisan (the day of the crucifixion according to the Gospel of John) in the year Jesus diedc was equivalent to March 25 in the Roman (solar) calendar.9 March 25 is, of course, nine months before December 25; it was later recognized as the Feast of the Annunciation—the commemoration of Jesus’ conception.10 Thus, Jesus was believed to have been conceived and crucified on the same day of the year. Exactly nine months later, Jesus was born, on December 25.d

    This idea appears in an anonymous Christian treatise titled On Solstices and Equinoxes, which appears to come from fourth-century North Africa. The treatise states: “Therefore our Lord was conceived on the eighth of the kalends of April in the month of March [March 25], which is the day of the passion of the Lord and of his conception. For on that day he was conceived on the same he suffered.”11 Based on this, the treatise dates Jesus’ birth to the winter solstice.

    The article goes on to document other ancient sources that associate the day of Jesus’s conception with the day of His death, going back to rabbinic Jewish texts that make similar connections.

    Thanks to Dr. Gene Edward Veith for posting this.


    Friday, December 18, 2009, 8:15 AM

    baptismhymn, n [from the Latin hymnus, song of praise] 1: a song of praise to God 2: a metrical composition adapted for singing in a religious service

    For centuries, Christians have sung hymns in order to praise God. Anyone who knows a hymn like “Praise to the Lord, the Almighty” or “Now Thank We All Our God” recognizes how well the hymnody of the Church enables God’s people to raise their voices in thanksgiving for all that He has given.

    Hymns are indeed songs of praise to God. Still, a dictionary definition can’t begin to grasp the riches of the Church’s hymns. For example, some hymns are not so much praise to God as they are prayer. Hymns can be confessions of sin or confessions of faith. Some hymns give praise to God by telling the story of what He has done. Finally, there are many hymns that masterfully teach the Christian faith, even as they lead God’s people to praise their Maker and Redeemer.

    For an example of how rich our hymns can be, consider the Advent hymn of Paul Gerhardt, “O Lord, How Shall I Meet You.” In the opening lines, the purpose for our Advent observance is clearly sounded:

    O Lord, how shall I meet You,
    How welcome You aright?
    Your people long to greet You,
    My hope, my heart’s delight!

    Before celebrating Jesus’ birth, Christians do well to prepare their hearts for His coming. One way that is done during Advent is by recalling God’s Old Testament people and the centuries-long wait they endured before God finally sent the promised Savior. Echoing the words of Isaiah 9:2, Gerhardt writes in stanza 5:

    Rejoice, then, you sad-hearted,
    Who sit in deepest gloom.

    We have much in common with ancient Israel, for we often find ourselves overshadowed by the darkness of sin and the trials of life. But the coming of the Savior has changed all that. Here’s how Gerhardt expresses the good news:

    Despair not; He is near you.

    Similarly, in stanza 3 Gerhardt beautifully describes both our sinful condition and our new status as forgiven children of God:

    I lay in fetters, groaning;
    You came to set me free.
    I stood, my shame, bemoaning;
    You came to honor me.

    Confession of sins? Yes. Proclamation of forgiveness? Most definitely! Prayer, praise…and much more. That’s what our hymns are all about. As you sing them, give thanks to God for this great gift to His Church. Here is the whole hymn:

    1. How shall I meet Thee? How my heart
    Receive her Lord aright?
    Desire of all the earth Thou art!
    My hope, my sole delight!

    2. Kindle the Lamp, Thou Lord, alone,
    Half-dying in my breast,
    And make thy gracious pleasure known
    How I may greet Thee best.

    3. Her budding boughs and fairest palms
    Thy Zion strews around;
    And songs of praise and sweetest psalms
    From my glad heart shall sound.

    4. My desert soul breaks forth in flowers,
    Rejoicing in Thy fame;
    And puts forth all her sleeping powers,
    To honour Jesus’ name.

    5. In heavy bonds I languished long,
    Thou com’st to set me free;
    The scorn of every mocking tongue–
    Thou com’st to honour me.

    6. A heavenly crown wilt Thou bestow,
    And gifts of priceless worth,
    That vanish not as here below,
    The fading wealth of earth.

    7. Nought, nought, dear Lord, had power to move
    Thee from Thy rightful place,
    Save that most strange and blessed Love
    Wherewith Thou dost embrace

    8. This weary world and all her woe,
    Her load of grief and ill
    And sorrow, more than man can know;–
    Thy love is deeper still.

    9. Oh write this promise in your hearts,
    Ye sorrowful, on whom
    Fall thickening cares, while joy departs
    And darker grows your gloom.

    10. Despair not, for your help is near,
    He standeth at the door
    Who best can comfort you and cheer,
    He comes, nor stayeth more.

    11. Nor vex your souls with care, nor grieve
    And labour longer thus,
    As though your arm could ought achieve,
    And bring Him down to us.

    12. He comes, He comes with ready will,
    By pity moved alone,
    To soothe our every grief and ill,
    For all to Him is known.

    13. Nor ye, O sinners, shrink aside,
    Afraid to see His face,
    Your darkest sins our Lord will hide
    Beneath His pitying grace.

    14. He comes, He comes to save from sin,
    And all its pangs assuage,
    And for the sons of God to win
    Their proper heritage.

    15. Why heed ye then the craft and noise,
    The fury of His foes?
    Lo, in a breath the Lord destroys
    All who His rule oppose.

    16. He comes, He comes, as King to reign!
    All earthly powers may band
    Against Him, yet they strive in vain,
    His might may none withstand.

    17. He comes to judge the earth, and ye
    Who mocked Him, feel His wrath;
    But they who loved and sought Him see
    His light o’er all their path.

    18. O Sun of Righteousness! arise,
    And guide us on our way
    To yon fair mansion in the skies
    Of joyous cloudless day.

    Source for notes on hymns.


    Friday, December 18, 2009, 7:00 AM

    nativeSince this is the last post in this series, let me say frankly that I think most people don’t care about this series of thoughts on what Christmas is all about – because it’s a bit much. You know: theology shouldn’t screw up our fun. The church (or Church, for some people) says we should have a feast day on Dec 25th, we can go to the local branch for a fixer-upper around 10 AM since we were up with the kids at 6 AM to open presents, and then the rest of the day can be a mix of naps and fighting over Phillips-head screwdrivers and AA-batteries. It’s family time, and that’s good enough for us, Frank: would you please shut up about prostitutes and the wrath of God?

    It’s funny because Linus makes the grave reading of Luke 2 for Charlie Brown and says, “That’s what it’s all about, Charlie Brown,” and we feel like something really important® has been said by Dollie Madison cakes and Coca-Cola. But Luke 2 isn’t in a vacuum. The matter of what happened on the night in question in the city of David when there was no room in the inn is not really about anything – unless there is something more to this child than a birth in poverty into an indifferent world.
    (more…)


    Friday, December 18, 2009, 6:05 AM

    Chinese_BuffetThanks to Dr. Gene Edward Veith for this post. Like many ancient Israelites before the exile, more and more Christians think they can add pagan beliefs to Christianity. Here are some findings from The Pew Forum:

    Mixing religions: Many Americans have beliefs or experiences that conflict with basic Christian doctrines. People who say they believe:
    Total Christians
    People will be reborn in this world again and again 24% 22%
    Yoga is a spiritual practice 23% 21%
    People with the “evil eye” can cast curses or harmful spells 16% 17%
    The position of stars/planets can affect people’s lives 25% 23%

    Interfaith worship: A third of Americans say they attend multiple places of worship, including outside their own faith (excluding holidays or family events). People who say they attend:
    Total All Protestants Catholics
    Multiple places within own faith 11% 9% 21%
    Services of one other faith 12% 15% 13%
    Services of two other faiths 8% 10% 5%
    Services of three or more faiths 4% 4% 1%

    Attending other services: Attending worship services beyond their own faith is more common among Protestants (30%) than Catholics (19%):
    One other faith Two others Three others
    White evangelicals 15% 9% 3%
    White mainline 11% 8% 5%
    Black Protestants 18% 14% 9%

    Mystical experiences: Half of all Americans say they have had a “religious or mystical experience or spiritual awakening”:
    Total
    Black Protestants 71%
    White evangelical Protestants 70%
    Catholics 60%
    White mainline Protestants 40%
    Unaffiliated 30%

    Spirit and nature: Many Christians have adopted beliefs or experiences that conflict with basic Christian doctrines. People who say they:
    Total Christians
    Have been in touch with the dead 29% 29%
    Found “spiritual energy” in trees, etc. 26% 23%
    Had ghostly experience 18% 17%
    Consulted a psychic 15% 14%

    Source: 2009 Pew Forum on Religion & Public Life Survey of 2,003 U.S. adults. Margin of error /- 2.5 percentage points

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