Michael Horton
- Christless Christianity p. 56
Thursday, May 26, 2011
When creation is no longer God's creation ....
"Who is this that darkens counsel by words without knowledge?" - God Job 38:2 "When we adopt a human-centered approach [to the Scriptures, preaching/teaching/worship] that assimilates God to our own experience and happiness, the world is no longer God's creation; it too, like God, exists for our own personal well-being. Everything that exisits is there for us to consume for our happiness"
Michael Horton
- Christless Christianity p. 56
Michael Horton
- Christless Christianity p. 56
Monday, May 16, 2011
When the gospel doesn’t need to be denied, because it is beside the point.
It is becoming more and more obvious that many of the ears of today are listening for the spiritual but are unable and therefore unwilling to hear the Gospel of salvation in Jesus Christ. What they would call a spiritual quest is in truth an emotional quest – cast in spiritual terms. The contours of both their spiritual struggles and the solution to them are determined purely by subjective feelings and sensations of peace and wellness. Michael Horton writes in Christless Christianity: “Once you make your peace of mind rather than peace with God the main problem to be solved in your life, the gospel becomes radically redefined.” (p.39). Where the Gospel is redefined, so also must sin and sinfulness also be redefined.
What is forgotten in this quest for peace of mind or sense of wellness, is the very captivity of the mind to sin, which is hostile to God (Rom 8:7; Col 1:21). If I as a sinner cannot make peace with God, why am I so easily deceived into believing I can make peace with myself? At this point, self has become the almighty I must answer too rather than God the Almighty.
The deeper reality of this deception is that where I have made my own peace of mind or peace within the main issue and purpose of my life, there I have made my sinful self the god to whom I and all others must answer. Having made God in my own image, I must go in search of those preachers and pastors who will shepherd not me, but the things I have done, the things and people around me and what they do so that I may have peace of mind and a happy heart.
Horton describe the sad consequence of this quest. “‘How can I, a sinner, be right with a holy God?” is simply off the radar … Once the self is enthroned as the source, judge, and goal of all of life, the gospel need not be denied, because it is beside the point.’” (p.40)
How gloriously merciful our Lord is in that He makes us new creations born not of our wills, our works, or ourselves but born of God in Jesus Christ (John 1:12-13; 2 Cor 5:17). We are reborn in peace by and therefore with, Almighty God.
As we have been set free from making peace with God through Jesus Christ our Lord, we are equally set free from making peace with ourselves. Inasmuch as the Lord Jesus Christ has made full and glorious peace for me with the true God through His passion, death and resurrection, He also gives me His peace in the midst of the hostility of my sinful self, because it has been crucified with Christ.
Our Lord does not call us to make peace with ourselves, but to simply “let the peace of Christ rule in your hearts.” (Col. 3:15).
- pmwl
What is forgotten in this quest for peace of mind or sense of wellness, is the very captivity of the mind to sin, which is hostile to God (Rom 8:7; Col 1:21). If I as a sinner cannot make peace with God, why am I so easily deceived into believing I can make peace with myself? At this point, self has become the almighty I must answer too rather than God the Almighty.
The deeper reality of this deception is that where I have made my own peace of mind or peace within the main issue and purpose of my life, there I have made my sinful self the god to whom I and all others must answer. Having made God in my own image, I must go in search of those preachers and pastors who will shepherd not me, but the things I have done, the things and people around me and what they do so that I may have peace of mind and a happy heart.
Horton describe the sad consequence of this quest. “‘How can I, a sinner, be right with a holy God?” is simply off the radar … Once the self is enthroned as the source, judge, and goal of all of life, the gospel need not be denied, because it is beside the point.’” (p.40)
How gloriously merciful our Lord is in that He makes us new creations born not of our wills, our works, or ourselves but born of God in Jesus Christ (John 1:12-13; 2 Cor 5:17). We are reborn in peace by and therefore with, Almighty God.
As we have been set free from making peace with God through Jesus Christ our Lord, we are equally set free from making peace with ourselves. Inasmuch as the Lord Jesus Christ has made full and glorious peace for me with the true God through His passion, death and resurrection, He also gives me His peace in the midst of the hostility of my sinful self, because it has been crucified with Christ.
Our Lord does not call us to make peace with ourselves, but to simply “let the peace of Christ rule in your hearts.” (Col. 3:15).
- pmwl
Friday, May 13, 2011
Barnum & Bailey Lutheran Church
May 12, 2011 by Pastor Riley's Blog
The Church Growth Movement and Lutheran Worship
Ernie V. Lassman
Concordia Theological Quarterly, vol.62, 1 (Jan. 1998).
Do we use worship to evangelize people or do we evangelize people so they can worship? Is worship primarily for believers or unbelievers? Is worship primarily for the “churched or the “unchurched? How one answers this question has significant implications. If worship is primarily for believers who already belong to the Church, then one would expect the worship form to reflect this. This would mean that language, concepts, symbols, and music would have an “insiders” feel. Such an approach would have an “alien” feel to an “outsider,” that is, one who is not yet a believer and a member of the Church, because it would result in a form that reflects knowledge of Jesus Christ and the Christian faith. The form/style would be in keeping with Paul’s exhortation to be mature and to put away childish things (1 Corinthians 13:ll; Ephesians 4:13; Hebrews 5:14). But if one uses worship to evangelize the non-Christian there could be a temptation to have a format that is lower in its expression of Christianity – the lowest common denominator, so to speak. For example, we hear these days of “seeker services.” For whom are such services designed? If they are designed for non-Christians, there can be no worship format at all since they cannot worship God without faith in Jesus Christ. This is carried out to its logical conclusion in Bill Hybels’ Willow Creek Community Church, which purposefully omits the cross from the building, striving instead to look like a concert hall or movie theater lobby. However, if most of the attendees are already professed Christians, what is the purpose of offering a “seeker service” to them? And if these services are held on Sunday morning, will not such services actually confuse what worship is for the “seeker” and for many members of the congregation?
In addition, the phrase “seeker services” has the sound of revivalism, which is foreign to the Scriptures and to the Lutheran Confessions. Revivalism was one aspect of American Lutheranism as promoted by Samuel Schmucker. Revivalism is a distinct American phenomenon shaped by the culture of the nineteenth century. Speaking of the negative consequences of revivalism Mark Noll says “the combination of revivalism and disestablishment meant that pragmatic concerns would prevail over principle. What the churches required were results – new adherents – or they would simply go out of business. Thus, the production of results had to override all other considerations.” And this is part of the problem for these same forces are loosed in the church growth movement. Thus, a part of our current crisis is “Americanization.”
If one shapes the worship format according to the lowest common denominator, one is not only restricted in the use of the best of Christian expression, but opens the door for secular ideas and concepts to shape the worship service apart from God and his Word. I have been at pastors’ conferences and heard Lutheran speakers say that the problem is our members who resist change because they do not want to grow. Church growth experts tell us we should be more concerned about meeting the needs of the unchurched person than meeting the needs of the very people who believe in Jesus Christ and support the Church with their faithful and regular involvement and monies. It is true that our democratic society is unfriendly to the idea of “outsiders” and “insiders,” yet this is inherent in Christianity. Jesus made the distinction between “outsiders” and “insiders” when He was telling parables. In Mark’s Gospel Jesus tells his disciples (the “insiders”): “The secret of the Kingdom of God has been given to you. But to those on the outside everything is said in parables” (Mark 4:ll). And Paul refers to “outsiders” and “insiders” in at least four different texts: 1 Corinthians 5:12-13; Colossians 4:5; 1 Thessalonians 4:5; and 1 Timothy 3:7. The very name “Church,” ekklesia, means “those called out” and implies this outsider/insider tension, as does Paul’s familiar phrase “When you come together” (1 Corinthians 11:18).
http://thefirstpremise.wordpress.com/2011/05/12/barnum-bailey-lutheran-church/
Ernie V. Lassman
Concordia Theological Quarterly, vol.62, 1 (Jan. 1998).
Do we use worship to evangelize people or do we evangelize people so they can worship? Is worship primarily for believers or unbelievers? Is worship primarily for the “churched or the “unchurched? How one answers this question has significant implications. If worship is primarily for believers who already belong to the Church, then one would expect the worship form to reflect this. This would mean that language, concepts, symbols, and music would have an “insiders” feel. Such an approach would have an “alien” feel to an “outsider,” that is, one who is not yet a believer and a member of the Church, because it would result in a form that reflects knowledge of Jesus Christ and the Christian faith. The form/style would be in keeping with Paul’s exhortation to be mature and to put away childish things (1 Corinthians 13:ll; Ephesians 4:13; Hebrews 5:14). But if one uses worship to evangelize the non-Christian there could be a temptation to have a format that is lower in its expression of Christianity – the lowest common denominator, so to speak. For example, we hear these days of “seeker services.” For whom are such services designed? If they are designed for non-Christians, there can be no worship format at all since they cannot worship God without faith in Jesus Christ. This is carried out to its logical conclusion in Bill Hybels’ Willow Creek Community Church, which purposefully omits the cross from the building, striving instead to look like a concert hall or movie theater lobby. However, if most of the attendees are already professed Christians, what is the purpose of offering a “seeker service” to them? And if these services are held on Sunday morning, will not such services actually confuse what worship is for the “seeker” and for many members of the congregation?In addition, the phrase “seeker services” has the sound of revivalism, which is foreign to the Scriptures and to the Lutheran Confessions. Revivalism was one aspect of American Lutheranism as promoted by Samuel Schmucker. Revivalism is a distinct American phenomenon shaped by the culture of the nineteenth century. Speaking of the negative consequences of revivalism Mark Noll says “the combination of revivalism and disestablishment meant that pragmatic concerns would prevail over principle. What the churches required were results – new adherents – or they would simply go out of business. Thus, the production of results had to override all other considerations.” And this is part of the problem for these same forces are loosed in the church growth movement. Thus, a part of our current crisis is “Americanization.”
If one shapes the worship format according to the lowest common denominator, one is not only restricted in the use of the best of Christian expression, but opens the door for secular ideas and concepts to shape the worship service apart from God and his Word. I have been at pastors’ conferences and heard Lutheran speakers say that the problem is our members who resist change because they do not want to grow. Church growth experts tell us we should be more concerned about meeting the needs of the unchurched person than meeting the needs of the very people who believe in Jesus Christ and support the Church with their faithful and regular involvement and monies. It is true that our democratic society is unfriendly to the idea of “outsiders” and “insiders,” yet this is inherent in Christianity. Jesus made the distinction between “outsiders” and “insiders” when He was telling parables. In Mark’s Gospel Jesus tells his disciples (the “insiders”): “The secret of the Kingdom of God has been given to you. But to those on the outside everything is said in parables” (Mark 4:ll). And Paul refers to “outsiders” and “insiders” in at least four different texts: 1 Corinthians 5:12-13; Colossians 4:5; 1 Thessalonians 4:5; and 1 Timothy 3:7. The very name “Church,” ekklesia, means “those called out” and implies this outsider/insider tension, as does Paul’s familiar phrase “When you come together” (1 Corinthians 11:18).
Monday, May 9, 2011
Prostituted Worship????
"Whenever the method of worship becomes more important than the Person of worship, we have already prostituted our worship. There are entire congregations who worship praise and praise worship but who have not yet learned to praise and worship God in Jesus Christ."
Judson Cornwall
Worship As Jesus Taught It. Tulsa: Victory House Publishers. 1987. pg. 70.
Judson Cornwall
Worship As Jesus Taught It. Tulsa: Victory House Publishers. 1987. pg. 70.
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