Wednesday, December 25, 2019
MERRY CHRISTMAS!
In Genesis 3:15, God told the serpent that enmity would be between him and the woman and that her offspring would crush his head. From then, God's unique, sole, and unwavering plan was set in motion: the plan of Messiah. Sin infected humanity through Adam. Fourteen generations from Adam to Abraham, fourteen from Abraham to David, fourteen from David to Israel’s exile, and fourteen from exile to Jesus would pass, all while Satan tried to thwart the plan but perpetually failed. Today, Christians around the globe remember, celebrate, and live in the reality of Messiah’s birth. No bi-polarity but truly God and truly human, perfection took the consequence of total, absolute, and unavoidable imperfection. The one who created Mary and Joseph would be raised by them. He was born for the purpose of a humble and terrible death on behalf of his people. Let us, now part of his story and adopted into his family, rejoice this Christmastide, for Christ has come and will return for his own!
Sunday, December 15, 2019
IS CHRISTMAS DERIVED FROM SECULAR OBSERVANCES, AND IF SO, SHOULD WE CELEBRATE IT?
Audio for the following may be found here. You may also listen to podcast episodes here.
IS
CHRISTMAS DERIVED FROM SECULAR OBSERVANCES, AND IF SO, SHOULD WE CELEBRATE IT?
Approaching
the Christmastide season, it is common to hear arguments on various sides for
or against the celebration of Christmas including those related to the actual
date of Christmas itself. Many of the American traditions have little to do
with the birth of Christ such as Christmas trees, the exaggeration of St.
Nicholas that we find in Santa Clause, and even the giving of material gifts. I
believe that these external elements are not wrong or right in and of
themselves; yet, we must be careful with them and have likely lost the sense of
Christmastide in American culture. Additionally, I believe a large reason for
that is the negation of the Advent season: bypassing Advent may only contribute
to the materialistic attitudes we possess. Those opposed to religion often
claim that Christmas (and other Christian observances for the same matter) is
derived from pagan rituals alone and even fall in the way of atheists who claim
this as a sufficient reason to abandon the celebration. One such argument
suggests even the timing of December 25 to be evidence that Christians
celebrate falsely. Indeed, the same arguments are made against all Christian
celebrations, which should cause Christians to consider the foundational
reasons for observances. Here I will argue for the celebration of Christmas as
a vital observance in Christian life and conclude by extending the philosophy
to all Christian observances.
Why
December 25?
I
should begin with one of the primary arguments against Christmas: the date
itself. The first recorded date of Christmas being celebrated December 25 is
336 AD under emperor, Constantine; yet, it was not an official Roman state
festival.[1] Unfortunately, biased
human secularism clings to this idea and furthers the claim to submit that
Christmas is derived from pagan rituals rather than the literal birth of God
himself and it has only been perpetuated because of Constantine’s decree. The
obvious bias is evident in this suggestion. There are, however, multiple
theories on how and why December 25 was chosen. It should be noted that these
are merely theories and nothing more.
One
theory suggests that so many Pagan festivals occurred around this date so it
was natural to include the Christian celebration of Christ’s birth. For
example, the birthday of the Pagan Sungod, Mithra, was celebrated December 25
when the Romans thought the Winter Solstice occurred.[2] Another theory suggests
that December 25 was chosen to connect the Christian celebration of Christ’s
birth to the Jewish parallel of Hanukkah, which begins on the 25th
of Kislev (the Jewish month closest to the solar-lunar month of December).[3] Since Jesus was a Jew,
this is a feasible reason for the chosen date. Another likely reason is that
ancient Jews believed prophets died around the same time of year as their
conception. Jesus was crucified and died on the 15th day of Nissan.
In a solar-lunar calendar, that would be in the spring around March 25. Thus,
March 25 is regarded as Annunciation Day in the Christian calendar: the day
Mary received news from God that she would carry and deliver Jesus. Hence, nine
months later, December 25, is when we celebrate his birth.
These
are the most important theories which exist regarding the chosen date of
December 25.
No
One Truly Knows When or Why
Bear
in mind that these are only theories. There are even more theories. These
mentioned, however, are the most presented and substantial. None of them may be
proven or falsified. Whether any or none of them are true, Christians have
celebrated the birth of Christ on December 25 for centuries, albeit in vastly
different ways than today, particularly in Western society. While multiple
sides argue the rightness or wrongness of December 25 as the chosen date
Christians celebrate the birth of Christ, the fact remains that no one knows
with absolute certainty when he was born nor why or how December 25 originally
became the standard date for celebrating his birth. Nonetheless, it is the date
the church has held for centuries.
Is
It Right or Wrong to Observe Christmas if It Is Derived from Pagan Practices?
All
orthodox Christian observances are crucial to living in the reality of the
story of God. I have focused on the date of December 25 here; yet, numerous
arguments are made against observing Christian celebrations not limited to
Christmas but also including Easter and others. Whether the date of December 25
or any other element surrounding the Christmas season (and other liturgical
feasts) is derived from pagan practices is negated by the fact that Christians
have chosen to honor specific events in the life of Christ for centuries. Even
if December 25, for example, stems from pagan customs, it is now (and has been
for centuries) a Christian observance. Thus, one should not be concerned with
the origins. To answer then the question of whether Christians should observe
Christmas if it derived from pagan practices, I suggest that it is right to do
so, for the observance now is not pagan. I might also add that it likely never
has been, for December 25 has been chosen for pragmatic purposes only. What
makes the day sacred is not the day itself but the content therein. As December
25 approaches, let us remember the miraculous and glorious birth of God who
came to bring life to his people. It is s sacred day and one which is right to
celebrate.
Sunday, December 1, 2019
THE KING IS COMING: AN ADVENT MESSAGE
Audio for the following may be found here. You may also listen to podcast episodes here.
THE
KING IS COMING: AN ADVENT MESSAGE
Advent,
perhaps a largely misunderstood liturgical season in the Christian year, begins
today. My aim in this message is to eliminate two common misconceptions of
Advent: namely that Advent and Christmas are one and the same and that Advent
solely prepares for the celebration of Christ’s birth. Advent holds a plurality
of themes and rituals including but not limited to expectation and remembering Israel’s
awaiting of the Messiah. Nonetheless, to relate to global Christians as a part
of the timeless body of Christ, Advent focuses more on Christ’s Second Coming
than his First. Certainly, many of the texts read and songs sung during Advent
focus on the expectation of Christ’s incarnation; yet, we live in a time after
such an event but, nonetheless, await our King’s Second Coming. In the same way
Israel awaited the coming of Messiah, the church presently awaits his Second
Coming and the end of time. The Sunday prior to Advent is known as Christ the
King Sunday and celebrates his dominion over everything. Such a reflection is
appropriate to subsequently reflect upon Christ’s certain return for his people
and the end of time. Therefore, this is an Advent message of hope, for our King
will return.
The
Certainty of Christ’s Return
The
Bible repeatedly announces that Christ will return for his people in bodily
form (Matt 24:44, Acts 1:11, Col 3:4, 2 Tim 4:8, Heb 9:28). Scripture makes no
unclear reference to Christ’s return and an end of history. Scripture teaches
that the Second Coming will be a curse for those who do not know him but a blessing
for those who are his. The Advent season celebrates this coming and its
certainty. Even believers who understand Advent not as synonymous with
Christmas but as a season of expectation often do not associate it with
Christ’s return; yet, Advent is more about the Second Coming than the First
Coming. The certainty of Christ’s return assures Christians reasons to
celebrate.
As
Israel awaited the Messiah, we too await Jesus’ return for his bride. In fact,
to some, Christ’s return could seem farfetched, surreal, or unrealistic. It
might be a distant hope to which people cling but grow weary of believing what
may seem to be an old fable while the glimmer hope slowly dies. Rest assured,
however, that because Scripture guarantees it, Christ’s return will happen.
Remembering
the expectation of the Messiah is only a portion of the Advent season. A
beautiful link to present-day Christians and ancient Israel is the empathy felt
in waiting. Christians know what it is like to await their Savior’s coming. It
is possible, however, that many Christians speak of Christ’s return and perhaps
even believe it yet do not live as if it is certain. Since Christ’s return is
sure, should believers’ lives not be impacted? The Advent season reminds the
church that Christ will return. In her waiting, she stands secure and redeemed
before the Father; yet, a day is coming when she will see her bridegroom in the
flesh. Such a truth should resonate with Christians and impact how their daily
lives are guided.
The
Expectation and Eagerness of Christ’s Return
The
church can relate to God’s chosen people, Israel, in that they also await
Jesus’ coming, albeit his Second Coming rather than his First. The word,
Advent, comes from the Latin adventus, which means the arrival of a
deity or the enthronement of an emperor. Historically, the season of Advent has
its beginnings in the 4th and 5th centuries AD. Bishop
Perpetuus of Tours decreed a time of fasting from November 1 until Christmas.
Behind this order was an old custom of fasting from November 11 until Epiphany
(January 6). There was no fasting on Saturdays or Sundays; hence, there were 40
days of fasting. By the mid -5th century, references to Advent began
appearing in homilies. The time and length of Advent varied in Roman and
Western churches. In Eastern and Greek churches, references to Advent did not
appear until the 8th century; nonetheless, by this time, Advent
beginning the first Sunday in December or last in November (four Sundays prior
to Christmastide) became the standard.
Advent
is not merely a liturgical ritual; the Advent season reflects on a few themes,
not the least of which is the return of Christ. As Christians are further in
time away from Christ walking this earth in flesh, the eagerness of his Second
Coming becomes more apparent. Advent celebrates, first, the expectation of
Christ’s return. Without an expectation, there cannot be an eagerness.
Believers should expect Christ to return because he said he would; it is a
promise. Because of this expectation then, there should be an eagerness of
Christ’s return. Advent affords the church an opportunity to celebrate with joy
and eagerness the awaited coming of the Messiah. The Advent season has taken a
long path to what exists now; yet, the liturgical cycle of light grants Christians
an opportunity to share with believers of the past who also eagerly awaited the
Messiah. He has come but is coming again. Advent, therefore, represents the
church’s expectation and eagerness of Christ’s return.
Advent’s
Hope for the Season: Christ Will Return
More
than remembering a past expectation of Christ’s incarnation, Advent is relevant
to Christians presently in that the church eagerly awaits his return. While some
may speak of the return of Christ as fictional, it is certain. No one knows how
or when Christ will return; nevertheless, his return is certain. For believers,
this should be a joyful hope. As Advent begins, my prayer for all Christians is
that we would live with the realization that Christ has not yet returned and,
therefore, gives us the opportunity to continue to serve him but also that his
Second Coming is imminent. Let us be a people of eager expectation and joyful longing,
for our King will return.
Saturday, November 23, 2019
ONE HOLY CATHOLIC AND APOSTOLIC CHURCH
Audio for the following may be found here. You may also listen to podcast episodes here.
ONE
HOLY CATHOLIC AND APOSTOLIC CHURCH
Christianity
has faced nearly two millenniums of a faith which has been tested, persecuted,
tried, and yet blessed; a commonality in Jesus Christ exists among global
believers of diverse backgrounds, traditions, and cultures; and further,
believers throughout the centuries are a part of the same adopted family. This
collective group of people from disparate cultures, backgrounds, and even eras
is called the church. All three major creeds of the Christian faith (the
Apostles’ Creed, the Nicene Creed, and the Athanasian Creed) refer to the body
of Christ as and affirms Christian belief in one holy catholic and apostolic church.
This affirmation dismays many readers and hearers who do not possess an
appropriate understanding of the church universal. The term, catholic (not the
denomination), equates to universal or all-encompassing, i.e. the church is a
single body of many believers and even denominations. It is, therefore,
appropriate to affirm one’s Christian belief in such a doctrine and rejoice in
the body which Christ has redeemed. Within the text of the three major creeds,
four essentials exist which are primary to a right belief of the church.
The
Church Is One
Imbedded
in the doctrine of one holy catholic and apostolic church, first, upholds the
biblical doctrine of one faith, one God, and one redeemed people (1 Cor
12:12-27). A mystery of the gospel is the fact that God joins a plurality of
vast people as one body. A common tendency is seemingly and perhaps
subconsciously to consider the church as one’s local church alone; yet, local
churches are but a part of the body. The church is one and should be regarded
as such. By way of application, this means that Christians must not compete
with one another. Local churches are of the same body and must strive to serve
that body, not their own needs. To serve only the needs of one local church is
to effectively act in a way that is contrary to the health of the church. The
church is one and should live as such irrespective of differences. It is
certainly good and acceptable to worship with a local body of believers with
which one identifies and may serve well. Nonetheless, no one should neglect the
truth that the church is one.
The
Church Is Holy
Second,
the church is holy. To be holy is to be set apart. God calls the church to
holiness because he is holy (Lev 19:2, 20:7, 20:26, 21:8, Exod 19:6, 1 Pet
1:16, 1 Thess 4:7). The primary end of salvation is not heaven but conformity
to the image of Christ (Rom 8:29). Therefore, in Christ Jesus, the church is
holy, i.e. set apart and like Jesus. All three major creeds affirm this
Christian truth of who God’s people are in Christ. The vast implications of the
church’s holiness begin with a different perspective. While Christians are not
yet in their glorified state, they are positionally righteous in Christ and one
day will be made actually righteous. Nevertheless, the Father beholds the
complete and total righteousness of the Son when he sees the church. To confess
that the church is holy is to confess that the church’s new nature requires a
new way of living: namely like Christ. Christians are no longer evil and no
longer live as the world lives, for the church is holy.
The
Church Is Catholic
The
church, thirdly (and perhaps most importantly here), is catholic. The three
primary Christian creeds do not speak of the Catholic denomination but rather
the universal nature of the church. Brothers and sisters from around the globe,
from the most diverse backgrounds, from centuries of history, and from varying
degrees of past sin are found as one body called the bride of Christ. The
church then is universal, despite the many local churches and denominations
which exist. Consider the church as a body. When a human body has medical
needs, one consults a physician and often a specialized physician, i.e. a
cardiologist, a pediatrist, an ophthalmologist, etc. because each part of the
body has different needs. In a similar manner, local churches and denominations
might be considered different parts of the same body while Jesus, the Great
Physician, meets his people where they are. In the variations of Christian
subculture, however, believers must not forget the universal nature of the
body, for the church is a catholic body.
The
Church Is Apostolic
Finally,
the church is apostolic. Like the term, catholic, apostolic is often
misunderstood because it is usually related to Pentecostal traditions.
Apostolic, however, refers to the derivation of the Apostles. Said another way,
the church’s roots are firmly secured in the Apostles and Pentecost. The church
began at Pentecost. While not all denominations employ practices of speaking in
tongues or gifts of the Spirit, all stem from the beginnings of the church in
Acts 2. The same Spirit who worked miraculously in the early church is the same
Spirit who works miraculously today and changes believers by his power. No
matter the belief in gifts of the Spirit, all true believers are a part of one
church, which is apostolic.
The
Vital Application
In
these thoughts, there exists one vital application: the unity of the church
should be exhibited. Tertullian taught that the unity of the church is a
perpetual fact and not something to be reached (for it has already been
achieved) but exhibited. While the three major ecclesiastical creeds differ
slightly in text, a primary source of commonality is the ecumenical and yet
unified nature of the church. To understand the church as one holy catholic and
apostolic is to live life in such a way that views all believers, regardless of
differences, secondary beliefs, or secondary opinions, as people who are
brothers and sisters in Christ. Brothers and sisters by blood often disagree;
yet, they are a part of the same family. The church’s universal nature in
Christ demands a brotherly love which supersedes secondary issues and realizes
all believers as the church: one holy catholic and apostolic.
Sunday, November 17, 2019
BOOK REVIEW OF GLENN PACKIAM'S BLESSED, BROKEN, GIVEN
Audio for the following may be found here. You may also listen to podcast episodes here.
BOOK
REVIEW: BLESSED, BROKEN, GIVEN BY GLENN PACKIAM
Packiam, Glenn. Blessed, Broken, Given:
How Your Story Becomes Sacred in the Hands of Jesus. Colorado Springs, CO:
Multnomah, 2019.
Of
the term, sacramental, a variety of thoughts enter the minds of believers.
While, for some, sacramental might be linked to salvific grace, the nature of
the word’s Latin roots suggests sacredness. Glenn Packiam’s 2019 publication, Blessed,
Broken, Given, illuminates the concept of sacramental life in Christ. In
Jesus’ hands, frail people become blessed; in Jesus’ hands, brokenness allows
Christians to become open to the grace of God; and in Jesus’ hands, believers
realize that sacred life is not for selfish gains but rather for the glory of
the one who has redeemed.[1] Bread is used in the
Lord’s Table as a deep reality of Christ and his body on earth: the church,
i.e. while the element of bread is surely imagery, what it symbolizes,
sacramental life, is reality. Discussing sacramental life as a work in three
primary movements (blessed, broken, given), Glenn Packiam contends for the
participation of those redeemed by Christ.
Prelude
Packiam begins
his work with a prelude to his three movements. The book centers around the
element of bread; thus, the prelude discusses bread not solely as a metaphor
but as a visible display of spiritual reality. The author alludes to the
societal problem of not seeing the sacramental nature of life. “One of the
reasons we have such trouble seeing–truly seeing–is that we’ve been shaped by centuries
of cultural tides that have taught us not to see, in fact, not to even look for
anything beyond,” writes Packiam.[2] While many (including
Christians) observe miracles as God overriding the laws of the universe,
Packiam contends that they are examples of God working within his own world.[3] Life then should be
considered sacramental in nature and his people the bread of his making. As
bread is made by the baker for his or her intended use, Christian life and all
aspects thereof are meant for use in God’s design.
Movement
One
Packiam
continues his work with the first movement: blessed. Beginning with a shift in
paradigm of what it means to be blessed, God’s grand design includes humankind
made in his image. From the creation of humankind to the fall and to redemption
through Christ, God’s plan in the lives of his people is sacred. Christian life
is bread; Packiam beckons his readers to place their lives in the hands of
Jesus to return to the sacred origin.[4]
Blessed,
Broken, Given discusses issues of pain, hurt, and brokenness in a cyclic
manner. Without an understanding of these realities, one may not understand the
sacredness of redeemed life. Continuing the first movement, Packiam invites his
readers to further realize their new name in Christ despite the plurality of
broken backgrounds from which the church arrives. Further, Packiam argues for
the broadness of God’s blessing, i.e. God “desires all to be swept up in his
saving and redeeming love.”[5] To illustrate his point,
the author references God’s blessing to Hagar, which was originally given to
Abraham (Gen 16:10): “I will surely multiply your offspring so that they cannot
be numbered for multitude.” Believers have been given a new name and new identity
in Christ and one that is meant for a plurality of people, i.e. the scope of
God’s love is broad.
Maintaining
that life is sacramental in nature, Packiam continues his first movement by
linking the Lord’s Table to eternal reality. Disparate from the days of old
covenants, God is now perpetually available to his people because of Christ’s
mediation. “God pours out his glory on this new people when they gather
together,”[6] writes Packiam.[7] Packiam, moreover,
discusses the connection between the Table and the family of which all
Christians are a part. God has redeemed his people and returned them to his
sacred purpose; therefore, as one body, the church subsists around the Table of
the Lord as one with him. In this manner, believers are blessed.
Movement
Two
Packiam’s
second movement, broken, centers around the breaking of bread. Human nature is
broken and radically depraved; yet, Jesus blesses brokenness. Despite
humanity’s dreadful sin and shame, “Jesus has brought…peace.”[8] Packiam even shifts the paradigm
of how believers commonly view suffering and pain. Human nature is to desire
prevention; yet, in sacramental life, God opts for redemption.[9] Packiam excellently
connects blessing and brokenness.
Furthermore,
brokenness takes a communal aspect, for the body is Christ is one which has one
Lord and one Savior. Communal brokenness, therefore, requires communal
confession. Packiam writes, “We need a community of people who know us, who
love us even in our brokenness, and who will call us to repentance for our
failures, for the things we have done and for the things we have left undone.”[10]
There is a
purpose, however, in Christian brokenness: sharing. Without breaking bread, the
sharing of bread is not possible; yet, the sharing is the responsibility of
God. “He will do the multiplication, but he wants our participation.”[11] The focal point of
movement two is brokenness. Nonetheless, there is a stalwart connection to
blessedness. Packiam’s trajectory begins with blessedness, moves to brokenness,
and concludes with giving. Without brokenness, however, bread may not be given.
Movement
Three
Sacramental
life requires participation. “God intends for us to be more than recipients of
the kingdom; we are to be participants in this arriving reign of God.”[12] Once there is a
realization of blessedness and brokenness, Christians should understand the
call to give. As bread is broken to be given and as Christ was broken to be
given, Christians are also broken to be given. One’s perspective, however, must
be that of bread rather than beggar. Packiam suggests that while most people
would likely not admit to see themselves as beggars, their lives infer the
opposite.[13]
Sacramentally,
the church should exist as one body of Christ, which implies healing
inclusivity,[14]
i.e. God’s gift is meant to be shared. Additionally, as God’s people give, in a
cyclic way, “giving begets more giving.”[15] As God has given, the
church is also to give. Giving, however, must not occur only between other
members of the body of Christ but also by giving to the world. Christians are
called to welcome the stranger. After his resurrection, in Luke’s account,
Jesus appeared to his disciples as a supposed stranger; yet, they welcomed him.
He then sat with them and “started acting like the host.”[16] Packiam reveals a
beautiful miracle in the fact that the disciples’ eyes were opened after he
took the bread, blessed it, and gave it. “…it was the breaking of bread that
opened their eyes.”[17]
Sacramental
life bids participants to share what has been given, i.e. Christians have been
blessed and broken to give. A Christian who does not give is one who does not
complete the trajectory of sacramental life. Packiam’s third movement completes
the journey with a vivid argument of Christian purpose: giving.
Postlude
and Conclusions
The
postlude of the work, to Packiam, is the King’s feast. Such is the feast to
which God’s people are invited. Packiam writes, “God has prepared a Table for
us with his own body and blood as our bread and cup. And the world sets a table
before us, offering its delights.”[18] Christ gives an
invitation to abandon an empty and selfish life and participate in his sacred
life. The author sets the stage for the reader to make a choice: a choice to
neglect or participate in sacramental life.
Glenn
Packiam’s Blessed, Broken, Given offers readers a vital but (unfortunately)
rare connection between sacrament and life. A trajectory of sacred life is
portrayed in three movements. Therefore, the author does a superb job of
providing a track, which readers may follow in a succinct way. Where the term,
sacrament, is often linked to Communion or Baptism alone, Packiam conveys a
gospel message of sacramental life, to which the church is called as a single
body. The three-movement form greatly aids in presenting this shift in thought.
Skillfully, after unfolding the three movements, Packiam offers his readers an
invitation from God himself: an invitation to participate in the sacramental
life of Christ. The book helps to tear down preconceived thoughts of sacrament
and holds to a foundation of the church’s union with Christ. In a mystical
manner, therefore, God’s people are called to participation in the life of
Christ, for they have been blessed and broken and are called to be given in the
church’s sacramental life.
[1] Glenn Packiam, Blessed,
Broken, Given: How Your Story Becomes Sacred in the Hands of Jesus (Colorado
Springs, CO: Multnomah, 2019), 21.
[2] Ibid., 16-17.
[3] Ibid., 19.
[4] Ibid., 40.
[5] Ibid., 49.
[6] Ibid., 61.
[7] The sacramental nature of this book assumes a strong
link here to the Lord’s Table.
[8] Ibid., 92.
[9] Ibid., 105.
[10] Ibid., 112.
[11] Ibid., 121.
[12] Ibid., 135.
[13] Ibid., 141.
[14] Ibid., 156.
[15] Ibid., 160.
[16] Ibid., 172.
[17] Ibid., 173.
[18] Ibid., 191.
Sunday, October 27, 2019
COMMENTARY ON SETTING OF REVELATION 4
Audio for the following may be found here. You may also listen to podcast episodes here.
On this episode of Act of Worship, Dr. Jonathan Michael Jones discusses his new musical setting of Revelation 4 entitled "Worth Is the Lord."
On this episode of Act of Worship, Dr. Jonathan Michael Jones discusses his new musical setting of Revelation 4 entitled "Worth Is the Lord."
Sunday, September 15, 2019
BENEFITS OF BI-VOCATIONAL MINISTRY
Audio for the following may be found here. You may also listen to podcast episodes here.
BENEFITS
OF BI-VOCATIONAL MINISTRY
I
have been in vocational ministry in various capacities for nineteen years and
have seen ups and downs, good and bad, benefits, and struggles, and a variety
of types of ministries and ministers. A common discussion that has arisen over
the years is whether ministers should be paid full-time or part-time or even be
paid at all. I have seen opinions from across the spectrum as well including
those who believe that paying ministers is not biblical. While I disagree with
such an assertion (1 Tim 5:17-18), I fully admit that each minister’s calling
is unique. Context determines a great deal regarding wages; yet, there are
benefits and consequences to both full-time vocational ministry and
bi-vocational ministry.
I do not
discredit either or find either full-time vocational ministry or bi-vocational
ministry more admirable than the other. Both manifestations of ministry are
noble and worthy tasks. The purpose of my words today, nevertheless, is to
discuss the benefits of bi-vocational ministry. I personally wish more
ministers were bi-vocational for the reasons I will give. Not only that, I also
wish that more bi-vocational ministers put in the same work, schooling, and
attention to ministry as those who are full-time vocationally. Paul did so; why
could not any other minister in the local church? Ministry is hard; we should
support our pastors and understand what they do for the kingdom. I understand
three primary benefits to bi-vocational ministry that I believe all Christians
should realize.
A
Connection with Normal Human Life
From
observation and personal experience, bi-vocational ministers possess a natural
connection with normal human life that is at least difficult in full-time
vocational ministry. Often, people (usually falsely) associate full-time clergy
with laziness, lack of skill, and having an easy job.[1] While this is certainly a
false equivalence, ministers who also work in fields outside of the church
perhaps possess a natural avenue toward relating to others. A minister’s life
is anything but normal inside the church, outside the church, and in the home.
I was raised as a pastor’s child and then served in ministry after leaving my
parents’ home so I can attest to this fact. Far from difficult manual labor
(although ministry sometimes requires this, as much as people do not realize
it), ministry is difficult in its relations with people. People can be both a
tremendous blessing and a dreaded curse and often the same people. When people
both in the church and outside the church see and know that a servant of God
also works a typical job as they do and has the same struggles as they do but
still gives their time and devotion to God, a natural connection is built,
which creates amazing pathways for evangelistic opportunities.
A
Greater Ability for the Church to Use the Resources God Grants Her
Bi-vocational
ministers also reap the benefit of a greater ability for the church to use the
resources God grants her. Said in a more colloquial manner, less of the local
church’s money is not used on ministerial salaries. I do not discredit paying
ministers, for Paul instructs churches to do so. Nevertheless, it is a
practical feat for a minister to work another job so that the local church may
use their resources for the purposes of ministry. Since it is a minister’s job
not (only) to minister but to equip the saints for the work of ministry (Eph
4:11-14), the resources God grants the church should also be used for such a
purpose. Certainly, likely despite popular opinion, ministry costs nothing; it
simply requires willing and committed people to serve God and give of their own
time and resources. The resources of a local church, however, are exceedingly
advantageous to the work of ministry. When one is a bi-vocational minister,
less of the local church’s resources go toward paying a person’s bills (some of
which are truthfully luxuries) and instead toward the work of ministry.
No
Fear of Man; Complete Trust in God
The
final primary benefit to bi-vocational ministry which I observe is that a
bi-vocational minister naturally has less fear of man, i.e. their local church
body and instead has a complete trust in God. This is certainly the rule
knowing that there are exceptions. Without a church paying a full-time
minister’s salary, that minister may serve God unashamed, unapologetically, and
without fear of losing their livelihood. Truthfully, any minister, full-time or
bi-vocational, should serve in this way; yet, often, they do not. With another
source for provision (which, no matter what, is always God), a bi-vocational
minister may more easily trust God and not fear what will happen if they serve
God in the manner he commands. One who relies solely on a church salary could
easily struggle with obeying God when the tide is against them; yet, that is
precisely what all Christians are commanded to do.
Ministers
Serve for Free
A
pastor with whom I once served told our church that our entire ministerial
staff served for free. I pondered what he meant by that and realized it later.
While we were paid full-time salaries, the assumption should be that we still
relied on God for our provision. Ministers are to obey God no matter how
difficult or unpopular it may be. We cannot see into a person’s heart to know
their motivation for serving God. We should, however, take them at their word
when they say they serve God for his glory. While full-time ministry contains the
natural advantage or being able to focus solely on the work of the Lord, bi-vocational
ministry provides avenues of connection with people that might otherwise not be
gained. Paid or not, ministers should serve for free. The Lord’s work is holy,
as are his people and his ministers. No one should discredit bi-vocational
ministers but should instead hold them to the same standards as a full-time
minister and consider their work equally as worthy.
[1] To clarify my position here, ministry is not a job
but a calling. This is not to say that God cannot or does not call people to
other fields of work; ministers, however, while called in various ways, should
have a firm, clear, precise, and unapologetic call to the ministry of the local
church.
Sunday, September 8, 2019
WHAT TULIP IS AND WHAT IT IS NOT
Audio for the following may be found here. You may also listen to podcast episodes here.
WHAT
TULIP IS AND WHAT IT IS NOT
I
am less dogmatic about my Calvinistic beliefs than I used to be. Nonetheless, I
am as devoted to the doctrines of grace as ever. Perhaps, the reason so many
new Calvinists are annoyingly devout to such a doctrine is because it is
wonderful news, not bad news. I used to be someone who saw Calvinism as bad
news until I understood it. Certainly, it is a secondary issue, i.e. not
necessary for salvation; yet, it is a crucial one for people to understand no
matter on which side of the doctrine they stand. My purpose here is to walk
through the five points of Calvinism[1] and discuss each one
regarding what it is and what it is not.
Total
Depravity
What
It Is Not
Total
depravity is not synonymous with a lack of the Holy Spirit’s conviction. I was
recently asked, after a mass shooting, what makes people not commit mass
murders. I answered, “The Holy Spirit.” The person who asked the question then
responded by pointing out the fact that many people (in fact, the majority) are
not Christians but do not commit mass murders; therefore, it could not possibly
be the Holy Spirit so what makes them not commit mass murders? My response
again was, “The Holy Spirit.” Total depravity does not mean that God does not
move among and even guide people including those who are not Christians.
Remember that God used and even commanded the steps of wayward people in
Scripture. We are assured that the Holy Spirit is at work on this earth. Total
depravity, therefore, does not equate to a lack of God here, for he is
everywhere.
What
It Is
Total
depravity is exactly what it sounds like for humanity: the complete and utter
lostness and deadness of humanity. The doctrine of original sin teaches that
Adam’s race, i.e. humanity is infected with the stain of sin and is, therefore,
doomed to eternal punishment. One issue many have with Calvinism is what seems
to be unfair that God would send people to hell; the problem is that humanity
is already going there. Scripture says that we are dead in our trespasses apart
from Christ (Eph 2:1, Eph 2:5, Col 2:13). The issue with humanity is not that
we have sinned; rather, it is that we have never done anything but sin. Firmly
believing a difference in choice and free will, I attest that we certainly make
choices; yet, human choice will always be sin without Christ’s divine
intervention. Total depravity then is the complete and utter evil of every
single person who has ever lived and who will ever live. No one is worse than
another; we are all equally depraved.
Unconditional
Election
What
It Is Not
A
common misconception is that God elects some for heaven and some for hell.
Besides the fact, that heaven is not at all the point of salvation,[2] God does not elect some
for heaven and some for hell; rather, he sovereignly chooses some who are
already doomed for eternity. Unconditional election then has nothing to do with
privilege or what one has or has not done.
What
It Is
Unconditional
election should focus more not on election but rather on the fact that it is
unconditional, i.e. it is not based on anything someone has or has not done.
Salvation is by grace alone through faith alone in Christ alone, which may only
occur at God’s sovereign awakening. If one believes salvation is given because
of a decision made, effectively, a belief of works is at play. Is it not a work
to ask Jesus into your heart? Certainly, I believe many people are saved
through salvation prayers so this is not to dismiss a mode of receiving but
rather to point to Christ’s ultimate will in election. No one knows who is
elect and who is not so we must obey Christ and his call to preach the gospel
to all people. For me, knowing that God’s election is unconditional takes a
great deal of pressure away. I am not responsible for anyone’s salvation; yet,
I am responsible to obey and preach.
Limited
Atonement
What
It Is Not
Limited
atonement is perhaps one of the five points of Calvinism which upsets and
confuses people the most. To clear one misconception, limited atonement does
not mean that God’s atonement is not enough for all or that God cannot save
all, for he certainly can. I do not know a single Calvinist who believes
otherwise. Limited atonement, furthermore, does not mean that some people are
without hope. God desires that all come to repentance and that not one would
perish (2 Pet 3:9).
What
It Is
Limited
atonement, as I once heard John MacArthur say, is the easiest of the five
points to believe. God’s atonement is not limited in scope but certainly is
limited in application, i.e. only the elect receive atonement. The reason
limited atonement should be the easiest point with which to agree is because
only those who receive Christ will receive atonement. It matters not whether
someone is a Calvinist or not, Baptist, Methodist, Catholic, etc. but only
whether they have a lordship relationship with Jesus Christ. God’s atonement is
only limited to such people. This is limited atonement. Dr. Robert E. Webber
once said that everyone believes in limited atonement; the question, however,
is who does the limiting. A Calvinist would believe that God does the limiting.
No matter the view, limited atonement sees God’s forgiveness being applied only
to the church and no one else, although forgiveness is offered to all.
Irresistible
Grace
What
It Is Not
What
irresistible grace is not might be the most blatantly obvious of the five
points. Irresistible grace is not a view which excludes human rejection. In
fact, every human is, by nature, an enemy of God (Rom 5:10); we all, therefore,
would perpetually reject Christ without his sovereign awakening.
What
It Is
Irresistible
grace is the biblical concept that no one may ultimately resist the will of God
as much as we think we may (Rom 9:19). Even Pharaoh’s disobedience was guided,
planned, and executed by God to reveal his glory (Exod 14:4). People either
receive or reject Christ; God has a purpose in both: namely so that his glory
may be revealed.
Perseverance
of the Saints
What
It Is Not
Perseverance
of the saints is not a license to sin for those who are elect. In fact, those
who belong to God should find satisfaction in Christ to the point that they
become more like him, i.e. spiritual formation involves a decreasing of desires
of the flesh. Perseverance of the saints is also not a guarantee that life will
be nothing but happiness without troubles. Jesus assures Christians of the
opposite (John 16:33).
What
It Is
Perseverance
of the saints teaches that while troubles in this world and in this life are
guaranteed, God’s sovereign plans and purposes will be accomplished, nothing
will separate God’s people from his love (Rom 8:38-39), and all things
(including death itself) work together for the good of God’s people (Rom 8:28).
Therefore, the church ultimately perseveres, is preserved, and possess a rich
inheritance.
The
Purpose: God’s Glory
When
I was wrestling with Calvinism in college, I was angered because I could not
find anything satisfactory to argue against it. A friend of mine graciously met
with me and had heated discussions with me while I set out to prove Calvinism a
false heresy. In the process, however, I came to believe that against which I
was fighting; I had no argument. What a relief it was to finally realize and
understand that nothing is in my control no matter how much I think it is. I
remember sarcastically asking my friend if we are merely robots at God’s
disposal, a question most Calvinists have been asked. The responses was, “No,
not robots. It is actually worse,” followed by a reading of the following
scripture:
Romans 9:20-23 English
Standard Version (ESV)
20 But who are you, O man, to
answer back to God? Will what is molded say to its molder, “Why have you made
me like this?” 21 Has the potter no right over the clay,
to make out of the same lump one vessel for honorable use and another for
dishonorable use? 22 What if God, desiring to show his
wrath and to make known his power, has endured with much patience vessels of
wrath prepared for destruction, 23 in order to make
known the riches of his glory for vessels of mercy, which he has prepared
beforehand for glory—
This passage has been explained by people throughout the centuries
without a satisfactory response. I looked and believe I would have found it if
it existed. My solution then was to accept it as truth and trust God. This is
not a way out of serving God but rather a message of good news for those who
are his, for nothing can take us from his hand. The purpose in any doctrine,
primary or secondary, should be the glory of God alone. Let us, therefore, be
diligent servants to our master and people who preach the exceedingly good news
of Jesus Christ: the message of hope for a hopeless world.
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