12July2008

Toward More Fervent Corporate Prayer

Written By robfaircloth

Why Are Ours So Different?

(from Part 1: “The truth about biblical prayer leads us to ask several questions: Why is ours so different? Does it matter? What can be done?”)

Our prayer is so different from those expressed in Scripture for several reasons.

1. We are slaves to “impromptu” prayer. This may sound, at first, to be contradictory. How can you be enslaved — bound to a pattern — to something spontaneous? But when we examine the content of our corporate prayer, we find that we are not truly “impromptu” or “spontaneous” at all, but repeat the same content, use the same phrases, echo the same words in all our prayer. While the idea of permitting the Spirit to move and prompt in us “off the cuff” petitions to God is laudable, the reality is that the Spirit is excluded from prayer that is simply repetitious.

2. We are unfamiliar with the prayers of Scripture. The prayers of the Old Testament saints that we find in the historical books, in the Psalms, and in the books of prophecy are recorded as examples for us of both their content and their style. Each prayer reflects the personality and passions of the one praying, yet maintains a godward focus and humble honesty. They recognize specific attributes or acts of God and make specific requests for specific reasons. They assume a mighty God to whom the prayer is made, expect God to respond for his glory, and rejoice to participate in God’s plan through prayer. Similarly, the New Testament prayers are replete with references to the promises God made in the Old Testament, acknowledge how he has fulfilled them in the new covenant in Christ, and make specific requests of God based upon our knowledge that he is the promise-keeper.

3. We are unfamiliar with the God to whom we speak. This assessment sounds incredibly harsh. But if we knew the God who miraculously heals us, who graciously sustains us, and who mercifully loves us, would we actually give a typical visitation prayer? If we truly knew the might God — the consuming fire — whose awesome presence we invoke to heed our feeble worship, would we actually pray as we do in invocations? If we knew the God who owns the cattle on a thousand hills, who sustains the universe with the word of his power, who provides us with every good gift, would we pray the same way before the offering?

Does it Matter?

Does it matter how we pray in public? Absolutely. We must remember first and foremost that prayer is audience with Almighty God. If we were called upon to give remarks to the President of the United States, before an assembled crowd of citizens and statesman, we would not dare repeat someone else’s words, or use content that was painfully familiar to everyone, or “wing it,” depending upon our powers of impromptu speech or the spontaneous production of a fertile mind. We would prepare and we would speak with reverence. If we would do so with the President, how much more should we do so with the God who placed him — and all other earthly rulers — in his position of power?

The substance of our corporate prayer sets the tone for what is to come. If we use trite appeals for God’s mercy over the sick, then our prayer meetings will be little more than lists of the infirm and opportunities for gossip. Banality and familiarity in the invocation establishes the expectation that not much is really going to happen in this worship gathering. Repetition before the offering leads to the impression that this exercise is little more than paying my dues to be a members of the club.

Jesus warned us against using “vain repetition” and attempting to be heard for “our many words.” If we pray that way, then our reward is simply what happens on earth. Instead, we should pray with the heavenly reward in mind.

(Coming soon: Part 3, What Can Be Done?)

11July2008

Toward More Fervent Corporate Prayer

Written By robfaircloth

Why “Impromptu” Corporate Prayer Dishonors God

There are likely times that all of us could anticipate the content of most of the prayer offered in our corporate church settings. We know all the pet phrases and favorite words. During “prayer meetings” the short, perfunctory prayer by the deacon who is reporting on visitation for the week will always refer to “unspoken needs” and will request that God “heal them according to Thy will,” but won’t contain much more. The invocation to start the Sunday morning service will repeat bland requests for God’s favor “on those who could not attend,” for God to “be with them” and to “be with us,” and give half-hearted thanks “for this beautiful day of Sunday.” Before taking up the offering someone will, quite familiarly, ask God to “bless the gift and the giver.

Prayer during deacon meetings (when it’s done: one deacon chairman eliminated prayer on the ground that everyone should be “prayed up” before they got there), committee meetings, Bible studies and other settings does not fare much better, and is usually comprised of a mix of well-worn expressions and spiritual-sounding phrases to which no one really knows the meaning any longer and that are simply rearranged to disguise their age and to fit the occasion.

But it should not be this way!

Prayer is one of those activities that is both a great privilege and also absolutely crucial to the spiritual health of the both the individual believer and the body of believers of the local congregation. Something about prayer unites us i true spiritual communion with God, with the aid of the Holy Spirit, and on the basis of the work that Jesus Christ has done to reconcile us to God. The trinitarian aspect of the godhead is truly demonstrated in prayer: the Son enables us to approach the holy God in prayer; the Spirit helps our weaknesses and shapes our prayer; God receives our prayer and communes with us through it.

Prayer in Scripture is vibrant, excited, inspiring, which leads us to ask several questions about our: Why is it so different? Does it matter? What can be done?

(Look for Part 2 “Why is Ours so Different?” soon…)

6July2008

REVIEW: The Five Dilemmas of Calvinism

Written By robfaircloth

The Five Dilemmas of Calvinism
Craig R Brown
2007 Ligonier Ministries

Perhaps you might have heard of the Sunday school teacher who refused to cooperate with department leaders because one of them was “a Calvinist.” Or of the church deacon who criticized the preacher’s pastoral skills because he was “a Calvinist.” In neither case did the suspect call himself such, announce his doctrinal preference, criticize those nefarious “Arminians,” or do anything remotely suggestive of creating or perpetuating that infamous row between the followers of Jacob Arminius and the results of the Synod of Dort.

The former suggested using Baptist catechisms in the children’s Sunday school hour; the latter believed in the sovereignty of God in salvation. You might have encountered these or similar situations played out in Southern Baptist churches (and others) all over the country. I’ve even heard a conference speaker — pushing his own version of a systematic theology, for sale, of course — decry “Calvinism” and other “shade tree theologians” because Calvin had once foisted his systematic theology (Institutes of the Christian Religion) on unsuspecting believers.

What could cause all these seemingly irrational and uncharitable denunciations? Calvin, and all things “Calvinist,” it would seem, have become the favorite red herring and proverbial straw man against which to rail.

Craig R Brown has taken it upon himself to issue a rejoinder against some of the “misconceptions” about Calvinism, avoiding a rehash of the typical comparison/contrast between the five points or articles of each system, and instead confronting the criticisms of Calvinism raised from the standpoint of “American common sense.” Brown is a layman, writing from his experience as an elder in the Presbyterian church (Orthodox and PCA).

R.C. Sproul does the honors of an introduction, notably quoting George Whitfield, who said that “We are all Arminians by nature.” Sproul indicates that though Brown’s effort is worthwhile, “Craig and I would not always employ the same arguments or come to the same conclusions.” Regrettably, Sproul did not spell out these differences.

Before addressing various “misconceptions,” Brown reviews the history of the struggle between Calvinism and Arminianism. Pelagius and Augustine first differed over the extent of original sin and its effect on salvation. In 431 the Council of Ephesus condemned as heresy the Pelagian view that sin had not impaired man’s moral ability. Cassian later taught that man is able to move toward conversion. Though God’s grace is necessary, salvation is dependent on man’s exercise of free will. The Council of Orange in 529 condemned Cassian’s view — Semi-Pelagianism — as heresy.

Followers of Jacob Arminius drew up five articles against the teaching of Calvin and various accepted confessions. In 1618 the Synod of Dort met to discuss Arminianism, a “rehashing of the views of Pelagian and Cassian.” Arminianism was condemned as heresy, and the Synod developed five articles (the TULIP acrostic) in refutation of Arminianism.

In view of Brown’s recount, many believers might bristle at the idea that their concept of soteriology has been so consistently and roundly characterized as heresy.

Brown then gives a side-by-side comparison of the TULIP and the “Daisy”: the five points of Calvinism compared with the corresponding Arminian version. The summary is fair, but anyone desiring more complete information about the opposing systems would need to consult other sources more directly on point. He then discusses the “dilemmas.”

Dilemma One: Responsibility. That is, if God is in control, how can he hold anyone accountable? Brown points out that Arminianism posits falsely that human freedom and divine sovereignty are mutually exclusive concepts, while Calvinism posits that both are true simultaneously. Wayne Grudem characterizes the Calvinist view as “concurrence.”

Dilemma Two: Motivation. If we are not saved by works, what’s the point? Brown proposes that we should do good works 1) because God asks it; 2) out of appreciation; 3) from fear of the Lord; and 4) to earn rewards in heaven.

Dilemma Three: Obedience. If God predetermines everything, why pray and evangelize? Brown asserts that Calvinism, despite its caricature, promotes prayer and evangelism. We should pray because it 1) is commanded by God; 2) is a means of worship; 3) is a blessing; 4) exposes our insufficiency; 5) is used by God to execute his plan; 6) teaches dependency.

Dilemma Four: Evil. If God is sovereign and good, why is there evil? Brown handles the other “misconceptions” fairly well, if not altogether thoroughly, but in this discussion he becomes a bit sloppy. Brown makes statements such as “nothing is outside the providence of God, and that includes evil. Everything that happens in this world comes from the hand of God.” Further, “Although God decrees evil, He does not directly perform morally evil deeds.” I would have preferred a bit more clarity regarding what comes “from the hand of God” and regarding how, exactly, God “decrees evil” without participating in it.

Brown also proposes his own “Theory of Opposites” to explain evil. Many concepts are known in contrast: white/black; fast/slow; light/dark. According to Brown, this explains evil. “But when He created good, evil automatically came into being as the antithesis or opposite of good.” However, many of Brown’s examples are not opposites, but examples of degree (mathematically, the opposite of 10 is not 0, but -10). More troubling, though, is the idea that evil “automatically” came into being as an antithesis to good. And Brown does not explain how the angels, or God himself, could understand evil without the presence of evil.

Dilemma Five: Babies. Where do babies go when they die? Brown recounts some of the standard responses to this very real concern. But his “additional reasons” to believe that babies go to heaven prove more helpful, and are worth considering.

I have long believed that when most believers rail against “Calvinism” it is a caricature that they attack. If the caricature were accurate, the attack would be justified. Brown’s treatment of the “misconceptions” is worth considering, and goes a long way toward clarifying common unjustified criticisms of Calvinist doctrine. Many readers will be reminded of other different “misconceptions,” perhaps to develop responses as Brown has.

3July2008

WHAT TO INCLUDE IN CHILDREN’S CURRICULUM

Written By robfaircloth

“Teach Them to Your Children”

The Biblical Mandate

God places great value on our passing his instruction on to succeeding generations. He told Israel not to forget what they had see, but to ‘teach them to your children and to their children after them’ (Deuteronomy 4:9). He required diligence in that instruction: ‘Teach them to your children talking about them when you sit at home and when you walk along the road, when you lie down and when you get up. Write them on the door frames of your houses and on your gates’ (Deuteronomy 11:19-20). And Paul repeats the theme when he tells us ‘Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord’ (Ephesians 6:4).

Yet many observe that our children frequently do not remain in the church, and if they do, they don’t know very much about the faith. Children who have been in church every Sunday can’t describe essentials of salvation: sin, judgment, forgiveness, faith, atonement, justification. They can’t name the books of the Bible, the apostles, or other important facts. They are unable to describe the primary functions of the church or the traditional spiritual disciplines.

“Tell Us Some Stories!”

Recognizing the love kids have for storytelling, those who prepare children’s curriculum for Bible study focus on the narratives of Scripture, which can be especially powerful in conveying God’s redemption story if used properly. The main problem with most prepared children’s curriculum, and with educational programs used by most churches, is that the narratives are not given proper context: they focus on the faith, obedience, or attitude of the human actor in the story; how we should emulate (or not) the various characters; or some other secondary, peripheral or other theme that might not even exist in the text. The story of Cain and Abel might focus on anger and brotherly love, rather than on obedience to God in worship. Noah and the ark might focus on Noah’s skill in shipbuilding and animal husbandry, but neglect explanation that the flood was God’s judgment on sin. And lessons on events in Jesus’ ministry might emphasize his love and compassion, but omit his demands of righteousness and obedience.

This leaves our children without the whole picture — or with an easily distorted picture — of God, the Holy Spirit, and Jesus and of our need for redemption and God’s gracious provision. For the church that desires complete biblical instruction for its children and youth, several steps can be taken to ensure that its content is complete and biblically sound and that it is faithfully and lovingly conveyed.

To ensure effective children’s curriculum:

  1. It must be comprehensive. Most children’s curriculum repeat the same stories year after year, leaving kids with a stale knowledge of Noah’s Ark but will little understanding of God’s redemption story. By contrast, a two-year plan could easily accommodate teaching the complete Old Testament and New Testament story. Moreover, a plan to teach the basics, with other important materials, by grade six can be very effective. Any good education plan will be intentional about what material will be taught and on what timetable.
  2. It must have Godward focus. Most narrative focus on things other than that for which they were intended. Good curriculum will teach three things about each story: what it says about the condition of man, what it says about the character of God, and how it fits into the overall redemption story. Curriculum that focuses on other themes is in danger of treating God as cosmic magician or entertainer, performing great deeds for our amusement, or of treating stories as life lessons akin to Aesop’s Fables.
  3. It must include memorization. Children have great capacity to learn vast amounts of data, which they will, at some point, be able to assemble into meaningful understanding of redemption and of their own need for salvation.
  4. It must include application. All teaching should aim to affect at least on of the following: belief, attitude or behavior. Much teaching will involve all three. Children and youth should be taught in each lesson that God expects them to be different, in some way, as a result of what he has taught us.
  5. It must be challenging. Teaching for both children and youth must challenge them intellectually and morally. It must not be abbreviated, the difficult subjects must not be diluted, and the unpleasant topics must not be avoided. If we tell children for more than six years that Jesus says “you are my friend” but they later learn that Jesus actually says “you are my friend if you obey my commandments” we have done them no service, and have created an integrity problem for ourselves. As youth get older and are able to use logic and rhetoric, they no longer will depend solely on narrative but their education should also include didactic instruction.
  6. It must be taught. Teachers must teach. They must believe the word, obey the word, live the word. And learners must learn. They don’t decide what they want to learn about and how it applies. Jesus said to “teach them to observe all that I commanded you,” not what they want to hear or what will make them happy.

Children and youth are capable of much more learning than we typically think. We should be good stewards of the mental and moral instruction and take advantage of the ability to teach them during their formative years. Our teaching should be intentional, it should be planned well, and it should be diligently executed.

1July2008

REVIEW: The Discipline of Spiritual Discernment

Written By robfaircloth

The Discipline of Spiritual Discernment
Tim Challies
Crossway, 2007

‘With discernment comes division. A person who seeks to be discerning must be willing to
suffer the effects of this division’ (p39).

And here lies the rub: not many in the church today seem willing to suffer whatsoever, much less suffer the ignominy of being called ‘judgmental.’

Tim Challies points out that the worldview of ‘Christians’ is no different from the rest of the population, and recognizes the need in the church for believers who are gifted with spiritual discernment. He challenges congregations to seek the gift, overcome obstacles to its use, and actually employ it in the life of the church.

Challies does a good job of assessing the effects that a lack of discernment cause and the various challenges to its use. He surveys the biblical mandate for a discerning spirit, and cautions against improper judgment before setting out what things God tells us to judge.

Challies is unfairly critical, however, of gifts assessment tools. He takes several opportunities to criticize tools such as spiritual gifts inventories and surveys because there is no warrant for these in scripture (p131). However, in the same discussion he asserts that churches must create opportunities for their members to exercise their gifts, which does not seem to enjoy the scriptural warrant he demands for assessment tools. In the right context, and employed by those properly gifted, assessment tools are merely a method of helping to discern each member’s giftedness. Besides, Challies later offers ‘Five Principles’ for a believer to discern his spiritual gift, which itself seems quite like an assessment tool!

Despite this slight misstep, Challies provides a good discussion of the need for discernment and how it should operate in the local church. His list of practical ways to exercise the gift should identify for most readers how their congregations are failing in this area: discernment can help the church 1) separate truth from error; 2) discern the will of God; 3) identify the presence and work of the Holy Spirit; 4) identify worldliness; 5) oversee the exercise of spiritual gifts; 6) decide disputes and 7) protect new Christians.

Good discernment, as it were, would recommend this book.

30June2008

PLEDGE ALLEGIANCE AND TAKE THE OFFERING

Written By robfaircloth

I’m as big a patriot as the next guy. (I know…anyone who has to say that…)

But I’ve always been a bit wary of incorporating patriotic elements or themes in the church. Do we really need to have a US flag in all of them? And what about the ‘Christian Flag’? At one time it was popular in Vacation Bible School and other settings to ‘pledge allegiance to the Bible.’ Does anyone else have concerns?

Yesterday our church began the service (it was an ordination service for a ministry candidate, by the way) with a medley of patriotic tunes which was more a call to light the fireworks than a call to worship. Right in the middle the congregation was invited to recite the Pledge of Allegiance to the US flag and to sing the National Anthem (can you send ‘Regrets’ to such an invite?).

This seemed a bit much.

Certainly Christians are to be the best citizens possible. It is definitely appropriate for Christians to be involved in government, civic matters and politics. And it would be a shame for Christians not to enjoy ‘baseball, hot dogs, apple pie and Chevrolet.’ Watching the city’s 4th of July fireworks display, accompanied by all the familiar Sousa tunes, is a favorite of the Faircloth clan.

But left unanswered are serious questions about 1) how the Christian, honoring God, appropriately demonstrates love of country and 2) how he keeps bold the line between patriotism and worship of the God who claims our total allegiance.

Don’t look for all the answers here…supply some if you have them.

29June2008

Admonish One Another

Written By robfaircloth

‘Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing each other, in psalms, and hymns, and spiritual songs, in grace singing in your hearts to the Lord.’ (Colossians 3:16).

‘And I am persuaded, my brethren — I myself also — concerning your, that you yourselves also are full of goodness, having been filled with all knowledge, able also one another to admonish.’ (Romans 15:14).

‘We proclaim him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ.‘ (Colossians 1:28).

Essential to the proclamation of Christ is ‘admonishing’ every man who receives the message. Our role as ambassadors for Christ is not complete without this admonishment. Further, ‘teaching’ — or imparting necessary information to the learner — is distinguished from the admonishment. We know, then, that admonishment is something different from, and in addition to, telling men about Christ.

Paul tells the Romans and the Colossians that it is his expectation for every believer they they also ‘admonish’ one another. It is our duty to each other as ‘ministers’ one to another, as fellow members in the same body, to edify each other and build each other up. This admonishment, then, is not merely the province of the preacher and of the paid staff.

The Greek word for admonish is ‘noutheteo’ from which some derive the term ‘nouthetic counseling.’ The word is alternately translated ‘admonish,’ ‘teach,’ or ‘exhort’ but none of those truly capture the essence of what the term means. According to Jay Adams (The Christian Counselor’s Manual, Competent to Counsel) nouthetic counseling is essentially confronting another believer with what is wrong, with some problem in that believer’s life, and directing him with the authority of Scripture and of the Holy Spirit to change, to his betterment and to the glory of God.

Paul seems to indicate that this admonishment should be intentional and regular, and characterized by knowledge, wisdom, grace and the desire for the betterment of our brother. Instead, we tend to ‘mind our own business’ and leave our brothers to their own devices. We are slaves to the culture’s idea that no one can tell anyone else how to live.

But God tells us otherwise. It is our duty to look after each other, protect each other, admonish each other, to speak the truth in love. By nouthetically counseling our brothers we are displaying the grace of God and participating in presenting each man complete in Christ.