Catechesis: How Young?

“For those of you in the congregation who are raising your children, how important it is that you love them sufficiently to discipline them and instruct them in the things of the Word of God, so that as they mature they do reflect the grace of God that you have come to know in Jesus Christ.” – S. Lewis Johnson

Here is 2 year old Knox, handling the first 48 questions of Catechism. Yes, you read that right!

It is a fun video to watch and very heart-warming to know that as a 2 year old, he may not grasp all the concepts and categories he is citing just now, one day he will, and the biblical truths memorized in words will stand him in great stead for the rest of his life. What a blessing this is!

Here is Knox’s big brother Carter (two years ago) at age 7. It took 2 years of ‘diligent practice’ but, as you can see, the result is more than worth the hard work involved.

Perhaps seeing Knox and Carter may encourage your family to continue with your catechism if you’ve started, or begin if you haven’t.

Here is a link to the catechism being used.

Josh Neimi, author of the book “Expository Parenting” writes: “I took the 1840 Joseph P. Engles’ Catechism and tweaked it ‘ever so slightly.'”

What About Free Will?

(repost)

Chapter 6 of the book “Twelve What Abouts” by John Samson

Why are you reading this? Yes, this particular sentence. There are billions of sentences out there just waiting to be read, in many different languages. But right now, you are reading this one. Why?

Well, it could be that some Reformed and crazed individual has put a gun to your head and told you that if you did not read these words he would shoot you. He would definitely be what some refer to as a caged stage reformer: after coming to understand the doctrines of grace, for a period of a couple of years or so, he needs to be locked up in a cage. His zeal for Reformation truth needs to be augmented with sanity in human relations! He sends books, tapes, CD’s, mp3’s, DVD’s, and e-mails to all unsuspecting victims, regardless of whether or not they have ever shown an interest in these things. Christmas is his favorite time of the year, for he’s been eagerly waiting for this opportunity to send R. C. Sproul’s book “Chosen by God” to everyone he knows. He’s on a mission alright, but the best thing would be for him to cool down for a couple of years in a cage!

However, even with the crazed reformed nut with a gun scenario, you are still making the choice to read these words rather than face the contents of the gun. You prefer to read this rather than to feel the impact of the bullet. Even now, you are reading this because you want to – right now you do, anyway. In fact, because this is your strongest inclination, there is no possible way for you to be reading anything else at this moment. It is impossible that you would be reading something other than this right now, and this will continue to be the case until you have a stronger desire to do or to read something else.

So what exactly is free will? Do people have it? Does God have it? How free is God’s will? Can He do what He wants? Can we do what we want?

These kinds of questions are not new, of course. They have been the source of countless conversations and debates amongst ordinary folk and the chief theologians of the Church throughout history. Martin Luther, in looking back over his ministry considered his book on the subject of the will to be his most important work. In Luther’s mind, to misunderstand the will is to misunderstand the Reformation doctrine of sola gratia. He stated, If anyone ascribes salvation to the will, even in the least, he knows nothing of grace and has not understood Jesus Christ aright. (Luther, quoted by C.H. Spurgeon – New Park Street Pulpit, Sermon 52, Free will – a slave, Vol One, p. 395)

I don’t believe the issue is particularly complicated, which is why I am attempting to write a brief chapter on it here. This is not an entire treatise on the will. However, I think enough can be said in a short time to get all of us thinking. Continue reading

In the Word of Faith Garden…

A SUMMARY OF WORD OF FAITH TEACHING

(My personal reflections after two decades in the movement)

A long time ago in a garden far, far away, the “god” of the word of faith made man in his image and gave him two very special gifts. The first of these was something called “dominion.” This newly created being, formed out of the dust of the ground was made the “god of this world”, supreme lord over all he surveyed. This gift of dominion meant that man ruled over all his circumstances. Everything in his environment (including the weather) was now subject to him.

The second gift God gave him was seed for sowing. This came in two forms. The first type of seed given to him would be sown into the ground, producing crops of every imaginable kind. Man could determine the type and quantity of the crop he would have. He could have as much or as little as he wished.

The second type of seed took the form of faith filled words. Faith filled words dominate reality. Like His Creator before him, man could speak and everything he said would come to pass. He could have whatever he said. In fact, he not only could have, he would have all that came out of his mouth. Everything on planet earth was subject to man. Nothing was beyond his control. And he exerted that control through the use of his words.

Death and life being in the power of the tongue, no lack or sickness or poverty could continue to exist once man had spoken in faith. If there ever was lack, man could speak ‘abundance’ and everything would conform. All creation awaited man’s faith filled words to see what would be said – the seed of his words would come to fruition.

God was hoping that man would decide to speak words of life rather than death. Oh how he hoped for that! In this way, all would be well; all would be good.

But something happened that meant disaster for God and His plan. Man listened to the serpent and liked what he heard. He decided to get in league with the crafty snake and instead of choosing words that would bring life, health, prosperity and blessing, he chose the way of death. The curse of death now reigned. Sickness and poverty would gain the upper hand.

If we could imagine a father giving a new car to a son as a gift, so God, having given man the keys to His car (planet earth), He could only watch in horror as man drove the car at full speed into the ditch.

The first man had failed to use his dominion wisely. In obeying the serpent, Adam (and his race) had handed over the planet’s keys to the devil. The devil (not God) was now in charge – the ruling “god of this world.” There was now nothing God could do. His hands were tied. All He could do was hope.

Hopefully, yes, just hopefully, another man would arise who would make good decisions and restore dominion back to mankind. That was God’s hope anyway, in something called the plan of redemption.

HERESY
Here is what we know about heresy. It is almost always some truth taken to an extreme.
No one among us (or very few) would believe something that had absolutely no basis in reality. But if the one dispensing heresy can put some truth in there, like a good and wholesome sandwich, he can include healthy meat with just enough poison, and it becomes a lethal meal for anyone who partakes of it.

Ladies and gentlemen, the account you have read above here is heresy of a most pernicious and damnable kind. It is not true. It is error of the worst kind. And dear reader, this is the error taught in the word of faith movement.

Behind the words of the word of faith preacher lays a hissing serpent spewing out damnable lies about God, about man and about the nature of reality. These lies are damnable for the simple reason that if they are believed, they damn the human soul forever. Yet the serpent dispenses his lies with just enough truth included so as to deceive his prey.

Spiritus Recreator

This is an excerpt from the outstanding book “The Holy Spirit” by Sinclair B. Ferguson (G. Bray, Ed.) (pp. 115–138). Downers Grove, IL: InterVarsity Press. 1996

The union with Christ into which the Spirit brings us is multi-dimensional in character. To be ‘in Christ’, says Paul, is to enter a ‘new creation’ (2 Cor. 5:17); the old order of sin and death, the age dominated by the flesh and the devil, have given way to a new order of reality in the resurrecton of Christ. Thus the mutual bonding between Christ and his people in the Spirit is the fulfilment of all that was adumbrated in the old covenant bond between Yahweh and his people in the Exodus and entrance into the land of rest; grounded in the work of the Messiah, it is forged through the ongoing work of the Spirit creating a new humanity.

Because it is multi-dimensional, life in union with Christ is necessarily viewed from various perspectives in the New Testament. It involves identification with him in his death, resurrection and ascension; but it also involves a correlation of the action of God with the action of man. As we have seen, Scripture stresses its monergistic roots (God is its author); it is bilateral in nature, with faith as its other polarity. The threads of regeneration and faith are inextricably intertwined. In both dimensions of activity the Spirit is active. These strands are capable of separate analysis (indeed, they ought not to be regarded as identical), but they cannot be existentially separated from each other. They belong together in such a way that we cannot mark a join where the monergistic action of God ends and the activity of the believer begins. It is significant in this context that both regeneration and the elements of conversion are regarded in the New Testament as gifts of God.

Regeneration

Union to Christ is inaugurated by the renewing work of the Spirit in which he begins the transformation into the image of Christ which will be completed at the eschaton. The ancient promise is thus fulfilled that God would give his people new hearts and spirits through the indwelling of his Spirit, resulting in a new lifestyle (Ezk. 36:24–27).

This transition was marked in the New Testament by the rite of baptism. By the time of Justin Martyr and Irenaeus in the late second century AD, regeneration already seems to have become so closely associated with its symbol of baptism that the two were thought of as coincident. This link became so refined that the sign and the thing signified were related in a sine qua non fashion, and a sacramentalist view of regeneration came to dominate the theology of the church. Even for Augustine, to whom the Reformers looked as the great theologian of grace, the idea of regeneration apart from water baptism was unthinkable. The doctrine of the limbus infantum for those who died in infancy unbaptized thus became virtually a dogmatic necessity for the medieval church.

While the mainstream Reformation thinkers continued to emphasize the role and necessity of baptism as the sign of regeneration, they argued that any identification of the two must be seen as sacramental and not mechanical; the sign and the thing signified must not be confused, as though the grace indicated by the sign were contained within it.

Particularly in the teaching of Calvin the term ‘regeneration’ was used to denote the renewal which the Spirit effects throughout the whole course of the Christian life. For him it describes the same reality denoted by ‘conversion’ and ‘repentance’ but viewed from a different perspective. Later, in many seventeenth-century writers, effectual calling and regeneration tended to be treated as synonyms. Only in the continuing development of evangelical theology did the term come to be used in the more limited and particular sense of the inauguration of new life by the sovereign and secret activity of God. While this served to focus attention on the power of God in giving new life, when detached from its proper theological context it was capable of being subjectivized and psychologized to such an extent that the term ‘born again’ became dislocated from its biblical roots.

But what does the New Testament itself mean when it speaks about ‘regeneration’? In the structure of evangelical soteriology, regeneration has occupied such a central role that ‘second birth’ has been regarded as the definitive element of genuine Christian experience. Yet the New Testament term for regeneration, palingenesia (from palin, ‘again’, and genesis, ‘beginning’) occurs only twice in the New Testament. In Matthew 19:28, it refers to the ‘renewal of all things’, the final rebirth of the universe, a meaning that stands in marked contrast with its use in Stoic thought as the periodic restoration of the world.

Palingenesia here is the final resurrection, the realized adoption of God’s sons, the redemption of their bodies and of the entire groaning creation (Rom. 8:19ff.), and the establishment of the new heavens and the new earth, the home of righteousness (2 Pet. 3:13). It is cosmic in its effects.

The only other occurrence of palingenesia is in Titus 3:5, where Paul speaks of the ‘washing of rebirth [palingenesia] and renewal by the Holy Spirit’. It is difficult to be dogmatic about the meaning of this phrase. Does the washing consist in rebirth, effect rebirth, or symbolize new birth (through baptism)? Does the statement refer to two actions (washing and renewal), or is it a hendiadys (in which a single idea is denoted by two expressions)?

This latter interpretation seems likely and, if valid, suggests a striking connection between the regeneration of the individual and the dawning of the new age, since Paul’s only other use of ‘renewal’ (anakainōsis, Rom. 12:2) serves the function of emphasizing the contrast between the present world order and that of the age to come. Furthermore, as H. N. Ridderbos has pointed out, the outpouring of the Spirit to which Paul refers in this context is ‘typical eschatological terminology’. It underlines the fact that Paul sees regeneration within a broader context as a share in the renewal-resurrection which has been inaugurated by the Spirit in Christ. The renewal which is effected in regeneration (and symbolized in baptism) is, therefore, not merely an inner change; it is the incursion of a new order into the present order of reality. Thus regeneration (palingenesia) and the cognates (anagennaō; gennēthēnai anōthen) denoted not merely the phenomenon of spiritual change from within, from below as it were, but transformation from without and from above, caused by participation in the power of the new age and more specifically by fellowship through the Spirit with the resurrected Christ as the second man, its firstfruits, the eschatological Adam (ho eschatos Adam, 1 Cor. 15:45). This is the note which became muted in the teaching of the postapostolic church but which must be recovered.

New creation—new life

While the term ‘regeneration’ is not strictly associated with the work of the Holy Spirit in the New Testament, the idea of inauguration into the kingdom of God as a Spirit-wrought new birth is widespread and is in fact foundational in Johannine theology: ‘To all who received him [Christ], to those who believed in his name, he gave the right to become children of God—children born not of natural descent, nor of human decision or a husband’s will, but born of God’ (Jn. 1:12–13). That this birth is the work of the Spirit is later underlined by Jesus’ words to Nicodemus: ‘No-one can enter the kingdom of God unless he is born of water and the Spirit … the Spirit gives birth to Spirit … So it is with everyone born of the Spirit’ (Jn. 3:5–8). Being ‘born of God’ (i.e. through the Spirit) becomes as characteristic a description of being a Christian in Johannine theology as is the expression ‘in Christ’ in the Pauline corpus (cf. 1 Jn. 2:29; 3:9; 4:7; 5:1, 4, 18).

Elsewhere in the New Testament similar language is used of the renewing work of God. While reference to the Spirit is less direct, his sovereign action is nevertheless implied (e.g. in Jas. 1:18; 1 Pet. 1:3, 23). Paul views Christians as being like Isaac, children of the promise ‘born by the power of the Spirit’ (Gal. 4:29). Continue reading

What Have You Been Reading?

A long time Christian once came to me to confide that his spiritual life was as good as dead; it was so lack luster that he had abandoned all attempts to get alone with God, to read the Bible or to pray.

He said, “I feel like I am walking alone in a desert, with no sight of water. I am fairly desperate.”

This was a young man who to all outward appearances had it all together. He was active in ministry and showed great enthusiasm in the things of God. Yet I could see in his eyes that he was earnest about his true spiritual condition.

As he was talking to me I was silently asking God for wisdom as to what to say to him. After listening to him for a few minutes, a question popped up in my mind.

I then asked him, “May I ask, what is the last Christian book you ever read?”

I could tell the young man was more than a little surprised by my question. He answered that he once enjoyed reading, but now did not read much Christian material at all.

I pressed him further and he told me the title of the last Christian book he had read. I won’t mention the title here, for that is not really the issue. It could have been one of any number of books. I was familiar with the book he mentioned, and then asked him, “If I ask you to read something, would you do it?”

In desperation he said, “If you think it would help me Pastor, then yes, of course.”

I then said, “I have a book” and reached behind me to the shelf in my bookcase and pulled one down. “For the next month or so, please just take 10-15 minutes each day, and read this.”

He took the book and his face took on a very puzzled expression. It was not really a book about Christian devotion, per se. It was not a book about how to climb out of a spiritual rut.

The more he gazed at the book now in his hands, the more confused he became.

He asked, “What has this book got to do with my present struggle?”

I said, “Well, it does not address the issue you have directly, but I want you to trust me. Just commit to read it for 10-15 minutes each day until you get through it.”

He paused for a moment before saying, “ok, Pastor, I trust you, and I promise, I will do it.”

We talked a little more, but within a few minutes he left my office. I remember praying that God would restore this young man’s spiritual fire and zeal… and that seemed to be that.

Less than three weeks later, I encountered this young man after a Church service. He looked very happy and asked, “Do you have a minute?”

“Of course,” I said.

He then proceeded to tell me that his spiritual life was back on track and that his best time of the day – the time he most looked forward to – was his alone time with God and his Bible.

I asked, “What happened?”

He said, “I’ve been reading the book you gave me. It has opened up to me treasures I have never seen before. I read something and then for the rest of the day, my mind is captivated by what I have read, and I find I am thanking God for the insight, and… well, I just feel so close to God just now. I am a different man from the one you saw in your office a few weeks ago. But Pastor…?”

“Yes,” I said.

“Can you explain to me what has happened?”

I said, “Well, God has been very gracious to you to draw You closer to Himself.”

“Yes, I know that, but can you tell me what happened to me?”

I said, “Well, I think so.”

I then went on to explain that when he told me what he had been reading previously, I would have to categorize the book like a spiritual meal without any vitamins. It was a book that had very little content – a lot of fluff – and although popular, was merely like a pep talk rather than something of substance.

I said, “Can you imagine a 21 year old coming home from a full day of work and being excited to sit down and watch Sesame Street?”

“No,” he said.

“Well,” I said, “the book you were reading (and many like them before) were, spiritually speaking, like watching Sesame Street. Like the TV show, it’s great for kids, but there’s something wrong if an adult finds all he needs in that show. There comes a time when someone needs to move on – a time to enjoy more than “C is for Cookie.” Don’t get me wrong, I am a fan of the Cookie Monster. I think every child should get to know the Cookie Monster, Big Bird, Bert and Ernie and the Count. But there comes a time when you put away childish things and reach for the things of adulthood.”

I went on, “The book I gave you was an introduction to an adult form of Christianity. In reading it, I knew it would challenge both your heart and your mind. It would show you things you had never seen before. It was easy to read, and not the arduous thing you might have imagined.”

“Wow, I can see that now. Thank you so much Pastor. Would you write down maybe 4 or 5 book titles that I can read over the next few months?”

“I would be glad to… Come to my office and I will write a few titles down for you.”

As Christians, we are called upon to love the Lord with all our heart, soul, mind and strength. Of these, very little attention is given to the mind. Yet we love the Lord with our mind by thinking right thoughts about Him, learning and discovering treasures in His word, allowing our thoughts to go from the A, B, C’s of childhood, to the more weighty and meaty things of God.

“When I was a child, I used to speak like a child, think like a child, reason like a child; when I became a man, I did away with childish things.” 1 Cor. 13:11