Tuesday, December 13, 2011
Rockin' Christmas Books 2: "No Regrets" by Ace Frehley
Tuesday, December 6, 2011
Reformed Romantics: Marriage and OT Covenant Progression
Saturday, December 3, 2011
Rockin' Christmas Books 1: "Iron Man" by Tony Iommi
Tuesday, November 22, 2011
Reformed Romantics: Fallen Sexuality, Relationships, and Genesis 3
Wednesday, November 2, 2011
Reformed Romantics: Helpers and Genesis 2
Monday, October 17, 2011
Reformed Romantics: Trinitarian Love and Genesis 1
At the heart of the Creator God there are relationships between three Persons bound together by a mutual indwelling of Love. These Persons do not exist as mere modes of an ultimately unknowable divine being, but this God has His being substantially in three Persons - Father, Son and Spirit. These Persons are not confused though they are united in the one Godhead. Christians worship a God for whom love and relationship are foundational rather than secondary activities. Each Person is in ordered relationship with the other two Persons. The creative and redemptive activity of God is an outworking of this reality.
Notice that in the New Testament two of the Persons are given the familial descriptions of Father and Son. A proper understanding of the funtion of divine analogy means that we cannot think of these titles as being projections of our limited experience of family relationships onto the divine, but that the created order reflects what is in accord with the divine nature. Human fathers and sons, therefore, are analogies of the higher reality, rather than the reverse. Since God has chosen to reveal Himself in familial terms we must approach any discussion of the question of family and relationships with the utmost seriousness. It is unfortunate that books on marriage are frequently filed under Christian Living rather than Theology in our bookstores. This may be an indication that the authors mistakenly feel that serious theology has no place in these texts. I would beg to differ.
The consequence is that when humanity is created in Genesis 1:26-27 they are deliberately brought in to a sphere of already existing relationships between God and Creation. They are not merely creatures, but are intended to share in the rule over Creation that God as Father, Son & Spirit already enjoys. They are more like their Creator than what He has created. They have the capacity to relate to what is Other. They are given blessings before they are given instructions (Gen 1: 28-30). The commissions to fill the earth and rule over all animals should be seen as expressions of the Divine-Human relationship rather than separate from it.
The primary purpose of created humanity was not to be either gardeners or procreators, but to enjoy and participate in the sphere of divine relationships. Male and Female were created not for each other but for God. In the tasks of each they celebrate the other-person centred love that they were meant to enjoy with God.
Friday, October 14, 2011
Reformed Romantics: a few thoughts
Except for those who haven't.
I am friends with a number of single Christian men and women whose youth (like mine) is slowly fading. They are, almost without exception, godly and kind people. For some their singleness (note: I hate that word but have yet to come up with a better one) is a peripheral fact of life. For others it is a crushing burden that impairs their natural Christian joy. These people are not selfish or immature or "unwilling to settle". The door to romance has simple not been opened to them up to this point.
The advice given out to the unmarried in our Christian circles is often very unhelpful, and I believe this stems from a lack of sufficiently theological reflection on the place of marriage. Several years ago I sat in a Men's Hour led by a pastor whom I greatly respect. His advice to the young men was that they had no excuse not to get married as there were more women than men numerically in the church, so if they didn't find a husband there then they would be tempted to seek an unbeliever who would most likely lead them away from faith. The implication of this, of course, was that if any single women fell away under this shepherd's leadership then it wasn't really his fault but was instead the fault of the young men for not "snapping her up quick enough". I had thought that this sort of advice was no longer given, until I heard it being basically repeated by another pastor I greatly respect several weeks ago.
Over the last few years I have been reflecting that perhaps some of the pain being felt by single Christians today is a result of a dysfunction in our overall view of what Christian marriage could and should be. In my final year at Moore College I did a theology paper on Marriage & Children in response to the rise of the Quiverfull and Childfree Christianity movements. As I did my research I came to the conclusion that much of the "Christian" view on marriage is not much more than natural theology blended with Anglo-middle-class morality. Even in solidly evangelical works such as those by Christopher Ash the theological focus is firmly on Genesis 1-3. Almost nothing is said about the deeply familial language of trinitarian relationships, not to mention the radical re-evaluation of our social patterns that the Cross of Christ must bring. In light of this, it is not surprising that the messages of encouragement in the chapters on Singleness in many books rings resoundingly hollow.
I believe that we need to start again. We need to take a fresh look at how the Gospel should shape our patterns of love, marriage, family, and children so that the Christian pattern of living is transformative rather than conformative. It will mean rethinking how we order our public gatherings, how we structure our youth and children's ministries to be informed by these principles. It will mean repenting of hopes that were never meant to be and of finding joy where we never thought possible for it to be found.
I'm planning on writing these posts as I go. While I have done some work on this area in the past, there is a lot which I have not yet thought about. I'm hoping that as I put some of my ideas out there that many of my readers (whether married or single) may challenge me on my exegesis and interpretation.
Wednesday, September 28, 2011
Album Review: "Unity" by Garage Hymnal
The rise of Garage Hymnal as a major contributor to the local worship music scene has been nothing short of impressive. Their 2006 debut, Take My Life, was a slightly patchy affair, born out of the environment of a loose collaboration of musicians bound by a healthy dose of raw talent and a delight in the Word of God. Nevertheless, it boasted several strong moments (the title track and “Rejoice” in particular) that signalled that these were a young bunch to keep an eye on. By the time of their self-titled release of 2009 the group had coalesced into a much tighter unit, with the focus on the honeyed lead vocals of Alana Rodgers and Stephanie Vanden Hengel. Sonically the group offered delightful tunes that betrayed the influences of modern pop rock (e.g. Coldplay, Evermore, Something For Kate) and quirky indie (e.g. Architecture In Helsinki).
However, by this stage it was clear that they band had grown into a different kind of “worship band”. While spins on Christian Radio increased, precious few of the band’s songs made it into widespread congregational use (with the possible exceptions of their home churches). Is it possible that Garage Hymnal were making a genre switch from Worship Music to Christian Pop?
Perhaps in an attempt to ‘get back to their roots’, Garage Hymnal elected to make Album #4, Unity, a live album. Not only that, but it was to be recorded at St Stephen’s Anglican Church, a traditional edifice amid the hip grunginess of Newtown. Their website says that Unity...
“...offers twelve new songs for churches to sing together. Centred around the theme of our life together as a church, this album is a passionate prayer for unity...”
While live worship albums have on the increase in recent years, following on the success of the Hillsong and Sovereign Grace teams, it is worth remembering that such recordings have been popular ever since the days of Thomas A. Dorsey. Yet bringing a set of new songs in front of a live audience and counting on their enthusiastic support is an act of courage. Judging by the applause, Garage Hymnal seemed to have had no trouble winning over their crowd on this occasion.
In keeping with its title, the lyrics on Unity abound with plural pronouns. The songs remind the listener that individual salvation has both contemporary and eternal communal applications. Worship is not restricted to my heart or voice, but only when the voices of the elect are joined together is Christ truly honoured. We live together, we worship together, we expect together...
Unity grounds part of its message in an homage to Christian worship of past generations. The adaption of Charles Wesley’s lyrics in “Psalm 140” isn’t revolutionary, but the theological focus on the uplifting of Christian affections through the work of Christ is most welcome (particularly following the recent visit of John Piper). “We Praise You” on the other hand taps into a more ancient stream through its reworking of the Te Deum, revealing a maturity and knowledge of worship history that is encouraging. Unfortunately, “Fairest Lord Jesus” (based on a 19th Century translation of lyrics from German Jesuits) has roots more in Romanticism than Scripture, and the winsome vocals make the song more than a little twee.
The original songs on offer follow a theme of faithful perseverance while awaiting eschatological redemption. “Unity” takes its cue from Jn 17:11 in applying Trinitarian relationships to the proper expression of Christian unity. “Stand Firm” reminds of the necessity of waiting together for the return of Christ in faith. The fact that there is no Penal Substitution song does not mean that the cross is absent, but rather the death and resurrection of Jesus are the unspoken foundation of present hope.
Musically, this album aims for high standards and unquestionably delivers. Arrangements are tight, with the piano and guitar interplay of Andy Judd and Greg Cooper tastefully done. Perhaps the greatest strength of the album is that the lyrics consistently scan well and are emotionally engaging. For example, the opening verse of “Sunday Came”:
Desert plains, greet the morning sun
Mourn no more, feel the rising joy
Hearts revived, dust returns to life
So, if all that is true, why am I less than enthusiastic about this album?
First, there are sonic problems. Producer David Nicholas has an impressive pedigree, but the high ceilings of the recording location have produced a cavernous echo that results in a sonic wash which obscures many delicate musical moments (particularly in the quiet passages). While echo worked for Pink Floyd in Pompeii it doesn’t work so well for Garage Hymnal in Newtown. Another issue (common to live worship albums) is that the audience applause often intrudes on the beginning of songs, making it awkward for under-resourced churches who may rely on recorded music to lead their congregations.
But, more importantly, I am unconvinced that Unity has achieved its stated goal. Garage Hymnal wanted to make a Contemporary Worship album; what they made was another Christian Pop album.
A music co-ordinator who is keen to find appropriate material to introduce to their congregation will find the pickings on Unity sadly slim. Melodies are not well developed and are unnecessarily syncopated. The result is that those songs which are potentially singable would require too much work by a time-poor worship leader to rearrange with no guarantees that a congregation would pick up the tunes easily. The songs are undeniably catchy, but more “sing along in the car” than “worship together in church”. This is a shame, as Garage Hymnal is better than a Sydney Anglican version of Cold Chisel.
Garage Hymnal’s track record suggests that they have the potential to make a great contemporary worship album. Sadly, Unity ain’t it. As it is, this is still a fine collection of tunes that would be perfect for your next carpool up to Katoomba.
Tuesday, September 20, 2011
Hebrews 10:25 and Confidence In Christ
Any absence from regular fellowship can be elegantly dealt with by appealing to this remarkable proof-text. The wayward sheep will be rebuked by the plain words of Scripture and will (hopefully) return to an acceptable attendance pattern.
But to what exact situation does Hebrews 10:25 refer? What is the cessation in meeting that the writer is warning his readers against? Can this verse be used as a catch-all for the spiritually slack?
In his very thorough commentary Peter O'Brien admits that the exact circumstances of those who have ceased fellowship are not clear, though the fact that the writer has raised the "falling away" issue several times previously (and will do so again later) shows that apostasy was likely to have been a pressing concern for the Jewish-Christian receivers of the letter. O'Brien suggests factors such as persecution, indifference or apathy can be broadly implied from the text. While these issues probably played a role in halting regular meeting, I am of the opinion that the most important issue for these apostates was a lack of Confidence In Christ.
The stress on Jesus as the New and Better High Priest in Hebrews is hard to ignore. In fact, once the writer has reminded the Jewish Christians of the basics of belief, chapters 5-10 are devoted almost exclusively to this issue. A viable scenario is that a lack of a cultic system or priesthood in this new Christian movement would have given those believers of a Jewish background a certain amount of unease. For centuries the descendants of Abraham had relied on a Levitical priesthood to intercede with God on their behalf. The ceremonies and duties were strict - a failure to follow them correctly would have resulted in a break in fellowship with God. Now these Christians seem to have done away with all of the ritual rigmarole - no priests, no sacrifices, no incense, no ritual washings. Was God going to accept this as proper worship? Was the holiness of the Creator being denied? Maybe it would be better if we left these Christians to their hymns and prayers and brought a nice lamb to the Temple Priest to make sure God is going to accept us...
As I have been leading my weekly Bible studies on Hebrews, it occurs to me that the advocation of Jesus as the new High Priest in the order of Melchizedek appears to have been for the sake of restoring confidence to those Christians who were struggling with the lack of cultic practices. It was hard to believe, given the strict nature of the Mosaic regulations, that God could be happy with simply Faith Alone. There would have been many who were Just Not Sure, and so they needed reassurance.
What does this have to do with the use of 10:25 in our age? Well, I believe that this verse is not the Rebuke To The Self-Indulgent that it so often becomes. Instead it is the reassurance to those whose confidence in Christ is wavering, for those who feel burdened with sin, and those who feel that God does not hear their prayers.
I have been challenged in the last few days by Scripture to be very careful as to how I use Hebrews 10:25 pastorally from now on. Don't get me wrong - if someone isn't at church for no better reason than they went to see the Tigers lose again then they should definitely receive a boot in the backside. I'll just use other verses of Scripture to do it and instead save Hebrews 10:25 for the person who needs their confidence in Christ reaffirmed.
Saturday, September 17, 2011
Tools and Carbon Taxes
Friday, September 2, 2011
The Church Planters: A Musical
(Apologies to all for my lack of inspiration over the last month. Apologies also to Mr Brooks for this sudden burst of inspiration!)
OK, lemme pitch ya this for a plotline. Think we could get it made?
A worn out church planter sits in his midtown office counting his woes. His last few church plants have not been successful and the current state of diocesan poverty makes it unlikely that he will succeed again. The arrival of a financial whiz-kid who dreams of the glamourous life of a church planter heralds a new dawn.
The kid explains that, with a little "Creative Accounting", it is possible for a church plant that flops to make more money than one that succeeds if donations/pledges exceed evangelism expenditure. The elder sees the possibilities in an instant and embraces the young man with glee.
Together they start on a massive fundraising drive while simultaneously constructing a church model that is Doomed To Fail. They decide that the essentials for such a church will be:
- A distant relationship with the Jesus of the Bible. If people heard the truth of his teaching they would be convicted of sin and turn to God in repentance. You can't escape from Jesus, so best to say that he was a mystic-hippie with a primarily socio-political agenda (like so many others before and since). No-one will fall for that one!
- Making the Gospel all about The Self. Why would people come to a church that just tells them what they already believe?
- Promote ungodly virtues. Emphasise at all times Success over Suffering, Choice over Obedience, Greed over Contentment, Experience over Wisdom, Pleasure over Joy.
- Teachers who are personally distant and logically incoherent. No-one will follow them.
- Make the people work for God's Grace. Only if they sing louder, slave harder, and give more will they be worthy of salvation. If you can convince them that there is a Higher Level that only the most Spiritual can achieve then so much the better!
The church planters then start such a gathering, convinced that no-one would belong to a church that bore such scant resemblence to the faith of the apostles...
To their dismay, the church is the Runaway Hit Of The Season! People arrive in droves, keen to get a spiritual pick-me-up without the need for radical personal change. The faithful saints who had given money now demand its return, unwilling to be associated with such rank apostacy a moment longer. The church planters, caught between a rock and a hard place, are forced to continue their Runaway Hit in order to stay ahead of their creditors. The show ends with them bewailing their amazing success.
Monday, July 4, 2011
Pink Floyd, Ignatius of Antioch, and the Power of Prayer
However, the truth is that The Wall is more than Waters' dream. It is also the soul-cry of the Baby Boomer Generation as it is hounded by its twin fears of Economic Depression and World War. In the story a young man, Pink, suffering from the loss of his father in war and the harsh austerity of English society, attempts to find fulfilment through rock music. As his star rises he finds his isolation growing, represented by a huge wall that separates musicians from audience. Finally, Pink lashes out at his situation and breaks down the wall, but the truth is that this is a Utopia Moment. Destroying the social disconnection means surrendering significant personal power, something which is anathema to Waters and his generational contemporaries. This is evident also in the spiritual choices of that generation and those subsequent - conformity to traditional structures is forsaken in favour of "my own path to God". Despite the often fair criticisms of traditional religion, it is clear that Western culture continues to drift even further away from God and true community. The Wall remains standing...
My own studies have led me to read the letters of Ignatius of Antioch, a controversial figure from the late 1st Century AD. Some have seen in his writings evidence of a firm ecclesiastical hierarchy with the presence of an aposotolically appointed bishop as the safeguard of Christian unity. It is true that Ignatius had a very tidy mind when it came to church polity and wanted proper respect shown to those placed in positions of authority. Those who see the seeds of a One-Denomination-For-All-The-World position equated with that of the early church I believe misread Ignatius' intention, which could be accurately summarised as, "Hey, fellow Christians in yonder city! I've met your bishop and a bunch of your presbyters and deacons and they are Most Righteous Dudes! They believe in the Gospel of Jesus, so a really good thing to do is to be united with them and listen to their teaching. Don't chuck away God's blessing by trying to start your own thing on the side - that's like giving a free kick to the False Teachers who have been causing so much trouble lately."
The real kicker for me was a comment Ignatius made regarding unity and prayer:
Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses such power, how much more that of the bishop and the whole church! He, therefore, that does not assemble with the Church, has even by this manifested his pride, and condemned himself. (Ep. Eph. V.)
Now, Ignatius is not saying that the bishop is a Prayer Signal Booster who gives group prayers more power to be received by God or get to the front of the cue. His contention is that if the whole of the church is united with godly leaders in petition to God then there is a certain "spiritual weight" that exceeds that of those who willfully abstain from proper communion (even if they have not yet succumbed to heresy). Prayer has power when God's people speak with one voice.
This had me thinking about the resources that are available for our communal prayers that often get under-utilized. Prayer diaries are available not only diocesan leaders but also our key mission organizations at home and abroad. Often these resources are treated as "a good source of ideas" for those composing our weekly prayers but with no compulsion to use. Yet would it not be a significant step if our weekly communal prayers were more coordinated, whether at a regional or diocesan level? Obviously, our ecclesiastical structures are much more complex than they were in the 1st Century and we must beware of applying Ignatius' advice inappropriately. But I believe that it would give our congregations encouragement (not even mentioning the added power to prayer) if they knew that there were things every week that there were things that all the other congregations in their mission area/region/diocese were also praying for, particularly if those responsible for leading these structures had made unity of prayer a priority. At significant moments or times of crisis when our leaders have called for unity of prayer I have found our congregations more than happy to respond. How good it would be if this pattern were the norm rather than the exception.
Sunday, June 19, 2011
Evangelical Software, Anglican Hardware
What struck me as I read a report of the day was the content of the talk given by my beloved former teacher Dr Michael Jensen, who noted the reluctance of many young evangelical students to embrace Anglicanism as a way of expressing their theological convictions [note: as I was not at the talk I am relying on the accuracy of the above link and I hope not to misrepresent Dr Jensen in any way]. Jensen's argument appeared to run that all evangelical convictions must ultimately be expressed in some kind of ecclesiology. He likened the relationship to one of computer software and hardware (a subject I know next to nothing about). If evangelicalism is the "software", then Anglicanism is not only an appropriate but the best "hardware" on which to run the program. Jensen suggested that Anglican ministers should be more proactive at selling the "hardware" to young entrepreneurial evangelists and church-planters eager to win people for Christ.
I agree. I am an Anglican not by accident but by conviction. I walked into an Anglican church at the age of 17 mostly based on the fact that people I knew would be there. At various points I chose to stay because I believe the Anglican Church provides an appropriate framework in which to witness to the historic Christian faith. I could have changed denominations at several points but preferred not to.
However, I have an important question (that perhaps someone who attended the conference can answer): what exactly is the "Anglican hardware" that we should be promoting?
Sydney Anglicanism has always been a bit of a strange beast. A bit like old Uncle Neville at the family Christmas lunch, who is intent on keeping the seasonal traditions alive while wearing his trousers back-to-front. Good motives always, but sometimes lacking in the execution. Even our evangelical friends find us a bit tiresome occasionally. But about 30 years ago things really started going off the rails and many of our Anglican distinctives were chucked in favour of being more "culturally relevant". If Dr Jensen thinks we should dig some of these out of the cupboard, then let's go! But which ones, exactly? And to what extent?
Many will point to the 39 Articles or the teachings about the nature of church set out in the Ordinal. But these cannot be properly regarded as "hardware" - they are more like the Operating Instructions (ignore at Your Own Risk). Other Anglican distinctives exist, but at the present time they are subject to either indifference or outright hostility by both clergy and laity. Here are some of the typical Sydney attitudes towards Anglican "hardware" that I have observed:
Prayerbooks - Stable door open, horse bolted. Last attempt failed. Try again if you really must.
Buildings - A pain in the neck. Spend as little as possible. Or meet in school halls. Sacred space is a myth. [Note: This does not apply if you happen to be a "strategic" church which mysteriously burns down. In that case, spend whatever you want!]
Sacraments - Feel free to depart from mainstream Evangelical view on administration if your conscience allows. "Baptism-lite" option now available.
Robes - To be worn at ordination and at the funerals of Archbishops.
Bishops - They take up resources that could be used for practical ministry. If you want one, make sure they can pay their own way.
Worldwide Communion - Never gonna happen...
So, what's left in the "hardware" box? Have I missed something? Is any of the above reclaimable? What did we chuck that we should not have?
Saturday, June 11, 2011
Pointless Church Disputes and the 'Van Halen Theory'
In two previous church communities which I have been involved with disputes have broken out because the minister in charge had what he thought were very good reasons for changing the seating arrangements. Such a 'minor' issue was interpreted by both congregations as a Blasphemy of the Highest Order (in one case the issue was dropped, in the other a reasonable compromise was reached). Others in pastoral work whom I have spoken to about this have assumed an expression of mutual suffering and black humour. I have been wondering again recently as to why church seating in all its forms is an acknowledged Live Fuse.
The less-generous explanation that is usually trotted out (usually by overstressed ministers) is that the laity (unlike the clergy) are people of Worldly Habit whose dislike of interference with their personal space stems from Unacknowledged Sin and Immaturity. Their aversion to change shows that the Gospel is not Priority #1. It's not as though we were asking them to wear hair shirts or walk barefoot to Canterbury. If only our people were more Godly they would know not to make a Pointless Dispute about such an issue.
Despite such an argument being extremely condescending, my main problem is that it is often personally inconsistent. It is made to apply even to those who would normally be counted as our most devoted Partners and thereby fosters an atmosphere of suspicion. Is there another explanation, one more generous to those we pastor and encourage week to week regarding the state of their Immortal Souls?
I have come up with 'The Van Halen Theory'.
Those of you unlucky enough to have been born in the Gen-Y time span probably don't realise the impact Eddie and the boys had on rock 'n roll in the 1980s. They were Huge. When their debut album dropped in 1978 Eddie Van Halen made all other guitar heroes not surnamed Hendrix instantly irrelevant. Stadium tour after stadium tour then followed made up of the most slammin' hard rock imaginable backed with a massive lighting and pyrotechnical display. Then there was the infamous Rider...
In their list of personal and technical requirements given to venues/promoters before each concert, Van Halen included one item that has gone into rock legend: a bowl of M&Ms with all the brown ones removed. At the time this was seen as another example of rock royalty excess. Yet, when asked about it later, the band and their management revealed quite a different motive than simply to play with the caterer's mind. The logic went that, since such a large and technical production was being put on night after night, attention to detail was essential. In particular, the health and safety of those working in the road crew was paramount as there was so much that could go wrong. Therefore, if the band walked into their dressing room and found the M&M clause unfulfilled (in whole or in part) they might rightly ask the question: What else has been screwed up around here?
If we wanted to be generous (and I think there is licence for being so) we might say that our church seating has become the laity's M&M clause. I think that most every congregation recognises some change to be a good thing and would probably rejoice if the contract for the supply of Arnott's Family Assorted was not renewed. Yet at some point a Meaningless Change can signify Significant Change, and it looks like the zeitgeist has decided that the seats are where our congregations have drawn the line. The thought runs: If the seats are getting moved around this week, what is this guy going to start saying about Jesus next week?
Opposition to chair-moving typically comes as a shock to the humble cleric, who sees no reason why this should be the Heresy Marker, but it really should not be if he has taken into account the compact of Spatial Responsibility. Laity and Clergy (in the Anglican system at least) have a compact to defend the Gospel in their gatherings. The Minister takes responsibility for the Pulpit and Table (and a Choir if he is really unlucky). The Laity also proclaims the Gospel in the meeting, but in a different way and different space. When a young man dons the collar he fundamentally Changes Space, and therefore inherits an insensibility to the perspective of his sheep. Things that Don't Matter to him Matter very much to the saints whom he expects to listen patiently to his droning on too long in the pulpit week-by-week.
Imagine, for a moment, that a minister of a fairly Low parish should be confronted at the next vestry meeting by a popular vote to install two plain candlesticks on the Table. Now, candles are very nice and I use them myself whenever a Romantic Atmosphere is required in the home. It also may be argued that a simple light on the Table might draw attention to the True Light during or sacramental celebrations. For all the plausible arguments that might be made, there are probably not many Evangelical Anglican ministers whose hackles would not arise at the intrusion of such a Symbol of Popery on his table. Next week it might be incense, icons, prayers to Mary, offerings for the dead!
Now consider how your poor parishioner feels about you stealing his seat.
I throw it out there as a theory. You've heard me bang on too long. If you've bothered to read right through you may now reward yourself by watching this.
Wednesday, June 8, 2011
Baxter #4 - Teach Your Children (and Adults) Well
In the second half of The Reformed Pastor, Baxter turns his attention to the task of catechesis. He is of the opinion that, despite the many advances that the English Church had taken over the previous century, the laity were still woefully ignorant of the most basic aspects of the Christian Faith. Worse still, when questions of faith did arise they were generally unwilling to go to their local ministers to have their minds set at rest. Baxter has already stated that he felt that the clergy were generally well equipped to answer such questions and indeed had rejoiced at the fact that the standard of ministers in the realm was so high. Preaching from the pulpit had proved not to be effective at combating general ignorance. Therefore, Baxter contends that a primary responsibility of the clergy should be the active education of those under his care in the fundamentals of the Christian faith. It is not enough to assume that they will pick up knowledge by osmosis or private study.
Baxter proposes that each minister have a plan to visit his sheep in turn, to enquire as to their spiritual health and knowledge, and to instruct them privately on any points on which they are confused or ignorant. While not wishing to detract at all from the ministry of the pulpit, he feels that this must be complemented by private instruction if it is to have the most profitable impact. He rightly discerns that during sermons the preacher cannot pace his message to suit all people equally, and so many will either get left behind or become distracted during the message. However, in private consultation, the minister can open the Scriptures and repeat his points carefully to make sure the individual understands what is being taught and can have opportunities for questions or objections. In such a way the individual is matured in their faith and comes to know that the minister is as much a private instructor as a public orator, making it more likely that the minister will be consulted on matters of faith and doctrine again in the future. Such a ministry breaks down the barriers between clergy and laity, gives general confidence to what is being taught, and will head off superstitions or heresy.
Over the last several days I attended a ministry conference where congregation retention across demographics was discussed in the context of the diocesan plan for church growth. It struck me that while our evangelism strategies (and implementation) could always be better, our greatest problem is not one of evangelism but of catechesis, particularly in our youth ministry. NCLS figures show that we have no problem in attracting numbers to our children and youth ministries, but there tends to be a dramatic drop in adolescence and early adulthood. I believe this results from a glitch in our thinking with which Baxter can assist. Much effort is given to strategies for running programs, events, and pastoral strategies for youth. Little is given to catechesis, despite its strong avocation by generations of evangelicals.
I am aware that this issue has been addressed before, but I am adding my voice to the chorus. We need to get serious about instructing our youth in the apostolic and catholic faith. It is inexcusable if we are in the situation of asking our senior youth what a Sacrament is or what the Creeds teach and get only blank looks in reply. As far as I am aware there are not any local diocesan resources for instructing our youth in preparation for Confirmation. On that note, when exactly did Confirmation become an Optional Extra? We need to start younger and do better!
Sunday, May 29, 2011
Baxter #3 - Humility Through Introspection
Yet, to be absolutely fair, the aim of Puritan theology was never navel gazing, but an honest examination of their souls in order to discover how they might serve God with more openness and honesty than was usually the case. Such indeed was the aim of Baxter in Chapter 3 of The Reformed Pastor.
At first I wondered as to whether some of this material would have been better united with Chapter 1. Certainly, much similar ground is covered. Yet here Baxter goes deeper than just common fault-finding. His aim is to uncover the sources of ecclesiastical rot, which must be located in the sinful soul.
The first problem to be dealt with is Pride. Because of Pride ministers fail to take care of those of their flock in most need of God's love, reserving their services for a Better Class Of Sinner. Pride is also responsible for a tender conscience, giving ministers an over-sensitivity that makes it difficult for them to accept (or others to give) fair criticism. Once again, I believe that Baxter and Chrysostom are approaching the same problem from different angles. While Chrysostom believes that evidence of vanity should exclude the unworthy from the priesthood, Baxter believes that all ministers should examine their motives and eliminate the vanity they find as much as possible. Baxter is positive that, with help from the Holy Spirit, improvement can be achieved. Chrysostom appears to hold character as set in stone. Although, as Dr. Phil says, past behaviour is a good predictor of future behaviour.
The second sin in Baxter's sights is Sloth (or, as he puts it, neglect of pastoral duties). Baxter has no time for those who, having accepted the Lord's challenge to put their shoulder to the wheel, find the work tiresome or not to their taste. How appropriate is this message in the modern age, when distractions assault even the most faithful Gospel worker! Baxter urges all ministers to devote themselves not only to serious study but also to the improvement of their preaching. He desires all to be earnest in their proclamation so that many might be moved to repentance. I think that earnestness is a preaching trait not seen as much as it should.
Also up for criticism is the factionalism of church politics. Baxter acknowledges that alliances and disagreements will be a natural part of any institution. However, he has strong words for those devotion to Sect over Saviour leads to unnecessary division, upsetting the Christian desire for peace. I am aware that Anglicans in Sydney have a reputation for loving a theological scrap, but in my association with many ministers I have rarely found this to be the case. Most would prefer cooperation to be the order of the day, but when faced with serious gospel challenges will not allow the message of Jesus to be compromised. As one of my revered teachers puts it, at least in Sydney matters are out in the open and discussed freely instead of being concentrated in shadowy cliques that include only the few.
Lastly, it is gratifying to see (in answer to some of my concerns of last week) that Baxter does not eliminate the issue of church discipline altogether, but instead gives it some attention in this chapter. On the positive side, he thinks that it is not given sufficient importance by pastors, going so far as to say that a minister who neglects discipline in his parish is just as bad as one who neglects poor preaching. On the negative, Baxter does not go into sufficient detail as to what a church with a healthy discipline system should look like. Perhaps his introspection up to this point makes it difficult for him to deal in tangibles.
I think it would be impossible for any minister to read this chapter of Baxter's work and not have their conscience stung in at least one tender place. These are the words of an experienced pastor who has seen it all before and had his heart broken as a result. While Baxter's list of sins is not comprehensive (representing only the major failings of his own time) there is much to be gained by a few moments quiet reflection of Baxter's still salient points.
Wednesday, May 18, 2011
Baxter #2 - Heeding Those In Your Care
I had such a feeling reading through chapter 2 of The Reformed Pastor this week. However, in this case, I could pinpoint exactly where the feeling came from...
Baxter continues his discursus on the oversight of the church by expanding on his key text of Acts 20:28. After instructing his readers that they must begin by taking heed of themselves he then describes how they must take heed of those whom God has given them. It is at this point that the feeling of deja-vu kicks in. It is obvious that Baxter owes a great deal to Bucer in his second chapter. His identification of the different types of 'sheep' to be dealt with follows Bucer almost exactly and his instruction about restoring those who are lost in sin also follow Bucer's pattern. This in itself is not surprising. Though Bucer's work had not appeared in English, the debt that 17th Century Puritanism owed to 16th Century Geneva made it natural that Baxter should turn to the Reformation texts for inspiration.
Baxter, following Bucer, takes pains to outline the seriousness of the work of guarding souls and calling those who have not believed in Christ to put their faith in Him. He views the congregation as the central charge of the pastor, and expresses disdain for those weak leaders who seek a comfortable living or ecclesiastical preferment rather than preaching the Gospel. None are to be neglected, but the lost are to be sought, the injured healed, the weak strengthened, etc. Those who are interested in some of the niceties would do well to read my previous posts on Bucer - the effect would be the same.
I then began asking myself, since Bucer and Baxter appear to be of a similar mind, which of their treatments I preferred. After careful consideration it is my view that not much was gained in the 100 years that separate the two tracts, and in fact a few points have suffered in the ageing.
No-one for a moment questions that Baxter strove to be biblical in all his opinions. The problem is that he does not go out of his way to demonstrating it. In many ways the main weakness that applied to Herbert also applies to Baxter - a lack of broad engagement with Scripture to justify their positions. Perhaps this was just a question of contemporary style - I haven't read enough of the 17th Century divines, either Puritan or Moderate, to make a judgment. It was, of course, possible to quibble with Bucer's exegesis (indeed, given the advances in biblical scholarship, you would be concerned if you couldn't), but at least you could feel comfortable that he was attempting to use a range of texts to justify his pastoral applications. Baxter relies on one text, and while there is nothing objectionable in his conclusions it would have been nice to see him justify them occasionally.
An area in which Baxter differs markedly from Bucer is over the issue of public penance. It will be remembered that Bucer maintained that restoration of proper application of public penance was essential for the health of the church in those cases where gross sin has seriously damaged community as evidence that the repentance of the sinner has been genuine. Indeed, Bucer devoted a large portion of his treatise to this subject. However, Baxter ignores the subject completely, willing to take declarations of contrition as evidence enough of repentance. Bucer felt that pastoral discipline should extend to both the internal and the external spheres, while Baxter seems rooted in the former. Bucer's opinions swayed me initially and I have not had cause to alter my judgment.
This is not to dismiss Baxter's approach completely. On the whole he expands upon the work that Bucer had done previously, and his prose is both affecting and compelling. It is hard not to be moved while reading Baxter to do the very best possible in our pastoral roles. At some moments, however, Baxter's enthusiasm appears to run away with him and he is not as systematic as someone like Calvin would have been. Several of his points regarding the manner of oversight overlap greatly and it is possible that this section could have been simplified. However, this was probably a tendency of the age and should not be judged too harshly.
Monday, May 9, 2011
Baxter #1 - Test Yourself
I must grovel for your pardon at not having updated sooner, but I was caught up in the maelstrom of Easter followed by a delightful holiday. During my absence I have slowly been ploughing through Richard Baxter's major pastoral work The Reformed Pastor. A couple of observations before I begin.
First, I must admit to being less than convinced of the merits of Puritanism. This is not to say that I disagree with the major theological thrusts of the great 17th Century divines (Sibbes, Owen, Baxter, etc). Indeed, from what I have read, they contributed a great deal to our understanding of Scripture and provided valuable reflection on the work of the Genevan Reformers of the previous century. However, it is clear that Puritanism was more "fine china" than "sturdy mug" - prone to easy fracturing and therefore must be handled gently. I am yet to form a judgment on their ecclesiology (perhaps Baxter will help in this regard) but to my eye it seems unnecessarily minimalist. Perhaps those who more schooled than myself in this period will throw up their hands at my assumptions, but I am willing to admit that my views come from ignorance. I am determined to approach Baxter in the same way that I approached Herbert, without preconceptions about the fitness of the views that I will find. I am aware that Puritanism has strongly influenced my own tradition - I wish to discover if this has been an influence for the good by keeping a critical approach to the text.
Second, I am extremely glad that I read Chrysostom before starting with Baxter. As will be seen, they approach the question of "pastoral fitness" from completely different angles, shaped by their cultures and experiences. It has reminded me how deep the wells of theology can go. It seems the more I read the more I need to read.
Baxter begins his treatise like a doctor examining a sick patient. His aim is to correct the poor standards of pastoral ministry then operating in England. Those who believe that the age of turbulent priests ended with Henry VIII should look to Baxter's work for an alternate view. Laziness, immorality, careerism, and open disdain for God's Word came just as easily to a Protestant church as to a Catholic one.
The solution that Baxter proposes contrasts markedly with that of Chrysostom. While the Golden Tongue wished to ensure that only the most incorruptible of the church should be advanced to ordination, Baxter starts with the assumption that corruptibility is a beast to be kept at bay by all those in ministry. Baxter is more theologically correct in his anthropology, but this does not mean that he is comfortably with lower standards. On the contrary, it is evident that Baxter wants only those who have a true heart to call people back to God to take on pastoral tasks. But even those whose motives are pure should be willing to submit themselves to frequent and rigorous spiritual examination to see whether their lives, faith, or doctrine has begun to decay. The title of Baxter's work is therefore most appropriate - there can be no pastor who is not reformed or in the process of reformation. To ignore this need and to rely on one's own moral standing to maintain purity is a dangerous game that puts souls in peril.
[note: I don't think that Chrysostom was exceedingly in error in his anthropology (though perhaps in his later years, given the bitter experiences that were to follow, he may have been more circumspect). Instead, I think that Chrysostom took the view that past performance was a good indicator of future behaviour. Those who had shown themselves worthy and godly servants in the past, full of charity and piety, were those who were less likely to resist the temptations that come with the pastoral office.]
Baxter's work is refreshing. It smacks of practical, sometimes bitter, experience of a national church that had not fulfilled the promises of the Reformation. Despite occasional archaisms, he paints a picture of the rough waters of ministry that is eerily familiar to anyone with a modicum of practical experience. If I was to have one criticism of this first section of the book it is that Baxter occasionally has a touch of the "Athanasian Lurgy"
- repeating points he has already made when answering a new question. While it means that he is less open to the charge of not answering objections fully it does lend a certain tediousness to his prose. Perhaps he will correct this as he goes on.
Wednesday, April 20, 2011
Chrysostom #2 - A Priesthood of Preachers
It is necessary to remember that at this point in his life Chrysostom felt himself unworthy of ministry calling, perceiving himself to be both open to the temptation of vanity and unable to resist the attacks upon his soul that would come from a public role. His harsh self-assessment leads him to think himself ill-equipped to deal with the most important pastoral task - the salvation and healing of souls. Military language and allusion permeate Chrysostom's argument. It is clear that he views the world as a place of spiritual conflict, where the weak are preyed on by the powers of darkness, protected only those equipped for the battle.
The equipment required is the Word (IV.3). It is not always a gentle balm to the wound but it is the one that God has given for the salvation of souls. Only when the Word of God dwells richly in the heart of the minister are they ready to defeat those opposed to the gospel of salvation (IV.4). It is clear that Chrysostom prefers substance over style, despite his own classical education which had stressed the importance of rhetoric. While a preacher may falter over language or use only "simple" arguments, but if he is skilled at a true defence of the Faith and accurate in his doctrine then he is more worthy than any philosopher of the age (IV.6). While the importance of a pious and virtuous life cannot be denied, the example of a godly life is of limited use against a direct attack against the truth of the Word. Only those who have skills in teaching Truth and refuting Error can save those in mortal peril (IV.8-9).
The ideal pastor, according to Chrysostom, must have two personal strengths - being indifferent to the praise (or censure) of the people and the ability to preach well (V.1). Public preaching will always result in the praise or approbation of the speaker. Therefore, ministers need to be skilled in dealing with both so that they may not be dragged down into vanity (V.4). Ministers must therefore devote themselves to study and the practice of preaching, to remove themselves from spheres where praise or censure can drag them down and instead aim for loftier goals (V.5-6).
Chrysostom's points are noetic rather than practical. Those who seek a practical guide from the patristic period would be better reading Augustine's On Christian Teaching (De Doctrina Christiana). It would be also easy to take Chrysostom's advice as a licence for isolationism in ministry, e.g. "We must remain in our closets studying faithfully, lest we go out into the world and meet someone who approves of us and therefore drag us down again." This would be to take his thinking too far. Yet it is interesting to consider his view that a descent into vanity harms not only our souls but those to whom we minister. It is in this context that his warnings should be taken. Also worthy of note is his belief in the power of the Word for those in ordained ministry. Priests and bishops are not held up as Infallible Holy-men because of their ordination vows. Rather, those who accept church office must be recognisable as people of the Word and must be driven back to it again and again in order that they might not fall into temptation and place their sheep in danger. It is a good warning to me personally not to fall back on my theological qualifications as an excuse for spiritual laxity. There is work to be done and battles to be fought!