Suspension from the Supper

September 29, 2008 in Bible - NT - 1 Corinthians, Communion, Discipline

Meditation for the Supper
September 28, 2008

This morning we face an unusual and grievous circumstance as we approach the Supper of the Lord. Paul writes in 1 Corinthians 11:

1 Corinthians 11:27-32 (NKJV)27 Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of the bread and drink of the cup. 29 For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body. 30 For this reason many are weak and sick among you, and many sleep. 31 For if we would judge ourselves, we would not be judged. 32 But when we are judged, we are chastened by the Lord, that we may not be condemned with the world.

In this text, we are told that it is our duty as the people of God, when coming to the Supper, to discern the body rightly. What does this mean? Throughout 1 Corinthians Paul has insisted that discerning the body rightly means recognizing all the members of the Church and their relationship to me. It means waiting for others before pigging out on the Supper. It means acknowledging that Billy over there really is my brother in Christ even though we find it hard to get along. It means acknowledging that those sinful men over there who compose the Session of elders really do have authority in the Church. To recognize the body is to look outward, around the room, and make sure that we are at peace with our brothers and sisters in the Lord and filling our proper role in the body.

If we fail to do this, then Paul tells us, we shall be judged. Indeed, he notes that this was already happening in the Corinthian church. As a result of their failure to judge themselves, the Lord intervened and starting judging on His own. It is to avoid just such a scenario that we are bringing a matter before you this morning.

Today we face the heavy task of suspending a member from participation in the Supper of the Lord. This morning we announce the public suspension of —— from the table of the Lord for scandalous conduct unbefitting a disciple of Christ. Simultaneously our mother church in Spokane is announcing the suspension of ——. We do not do this lightly or frivolously. This is a sober moment. Suspension means that —— is living in a way that does not become a follower of Christ and that informal, private confrontation has failed to turn him from the error of his ways. We are now bringing the matter to you in accordance with Jesus’ instructions in Matthew 18. What can you do?

First and foremost pray for him and for ——. Beseech our Heavenly Father, the giver of all good gifts, to grant him the gift of repentance, that his eyes would be open to see his own unbelief and that he would return to Jesus.

Second, the mailing address of —— and —— will be made available to the members of the congregation. We would ask you to consider writing him or her or both of them separately a letter. But let me give guidance. The letters are not to be shrill; not to be harsh. Rather, remind them of your love for them, insist that you are praying for them, and encourage them to reconsider the path they have chosen – to choose life and not death. We would ask that all members of the congregation consider doing this – from the smallest to the biggest, youngest to the oldest.

Third, pray that our Lord would protect the purity and peace of His Church. Details substantiating the course the elders have chosen will be presented in the appropriate time and place. Meanwhile, ask our Lord to bless His Church and pray for us as we work through these details.

Those in Authority

September 29, 2008 in Authority, Bible - NT - Titus, Discipline, Meditations

Titus 2:15-3:2 (NKJV)15 Speak these things, exhort, and rebuke with all authority. Let no one despise you. 1 Remind them to be subject to rulers and authorities, to obey, to be ready for every good work, 2 to speak evil of no one, to be peaceable, gentle, showing all humility to all men.

Authority is not a popular subject in the Church today. We talk frequently of love and kindliness, of patience and longsuffering, of compassion and sympathy, but rarely of authority. As this text in Titus makes clear, however, Paul had so such inhibitions. He spoke quite freely of different authorities and our responsibility to them.

In the text today, Paul speaks quite frankly with Titus about his duty as an officer in the Church, his duty as one in authority, and about the duty of the congregation, their duty as those under authority.

So what is Titus’ duty as one in authority? He is commissioned by Paul to speak the truth, to exhort the people of God, to rebuke them with all authority, and to remind them of their duty. Paul commands Titus to let no one despise him. In other words, if Titus were to allow someone to despise him, he would be sinning. What does Paul mean “to despise”? The Greek English Lexicon of the New Testament remarks that to despise in this context means “ to refuse to recognize the force or power of something—‘to invalidate the authority of, to reject, to disregard.’” It is the last sense of this word to which I want to draw your attention. If Titus were to allow someone to disregard his authority, rightfully delegated to him by God through the laying on of hands, then he would be sinning.

The same thing goes for others in positions of authority. Whether parents, employers, magistrates, or babysitters – those who have been entrusted with a measure of authority must exercise that authority. They must use that authority for the benefit of those under their charge and the glory of the one who gave them the authority in the first place. What does it look like to use this authority?

Well, Paul gives us some pointers. At the very least it involves instruction and exhortation. Titus is to remind the members of the congregation of their duty. He is to remind them to be subject to rulers and authorities, to obey, to be ready for every good work, to show all humility to all men. He is to plead with folks to do what is right, to admonish them and beseech them to act in such a way that it adorns the doctrine of God our Savior in every respect.

But what if this fails? What if Titus admonishes and exhorts and pleads with a brother or sister and he still doesn’t listen, he rebels and refuses to acknowledge Titus’ authority? Once again we come to Paul’s words – “let no one despise you.” Let no one, Titus, disregard your authority. As any parent or magistrate knows – when you lay down the law and then fail to discipline when the law is broken, you get more disobedience. And so Paul exhorts Titus later in the letter:

“Reject a divisive man after the first and second admonition, knowing that such a person is warped and sinning, being self-condemned” (3:10-11).

If folks failed to give heed to the voice of authority vested in Titus as an officer of the Church, then Titus was to proceed to discipline the fellow as any good parent would.

Notice, then, that Titus’ duty as one in authority is to use that authority for the building up of the body and the instruction of those under his charge. Simultaneously, the duty of those under authority is to honor the authorities that God has placed over them, showing all good fidelity and being well-pleasing in all things. This is the ideal relationship. Those in authority looking out for those under authority and those under authority honoring those in authority.

Unfortunately, this ideal relationship is often not the real relationship. As those in authority we frequently abdicate our responsibility and fail to shepherd those entrusted to us. As those under authority we frequently kick against the goads and disregard those who have been entrusted with our care. Reminded of our sin, let us kneel and confess it to the Lord.

The Compassion and Mercy of the Lord

September 22, 2008 in Bible - NT - James, Meditations, Sovereignty of God, Trials

James 5:10-11 (NKJV)10 My brethren, take the prophets, who spoke in the name of the Lord, as an example of suffering and patience. 11 Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord—that the Lord is very compassionate and merciful.

When you think of the compassion and mercy of our Lord, what comes to mind? Perhaps occasions, like in our sermon text this morning, when Jesus stoops down and heals those in pain and anguish? Perhaps occasions when God, despite Israel’s great sin, sends one deliverer after another to rescue them from the predicament that they have gotten themselves into? When we think of God’s compassion and mercy, these are the types of scenarios that come to mind. And appropriately so.

But today, James points us to another evidence of God’s compassion and mercy, an evidence that we would be unlikely to see. What is this evidence? The evidence that James cites is the suffering endured by God’s prophets throughout the Old Testament.

Think, for instance, of Jeremiah who is called the weeping prophet – called to bear witness to a people under judgment, his message rejected and refused, he himself thrown into a pit, left for dead, forced to witness the destruction of Jerusalem and dying in exile in Egypt. Take all of this as evidence, James tells us, of the compassion and mercy of the Lord. Think of Ezekiel, taken into exile into Babylon, told to make a fool of himself before his friends, forced to lie on his side for so many days, to play with tinker toys and army men in the city streets as a grown man, forbidden to weep when his wife died. Take all of this, James tells us, as evidence of the compassion and mercy of the Lord. Think of Job, robbed of his family, robbed of his wealth, robbed of his health, lectured by his friends. Take all of this as evidence, James tells us, of the compassion and mercy of the Lord.

Suffering and hardship as evidence of the compassion and mercy of the Lord? What is this? What is James talking about? Evidence of His power, maybe. Evidence of His inscrutable wisdom, perhaps. Evidence of His mysteriousness, certainly. But evidence of His compassion and mercy? Yes – but in order to see it, we must also see something else. We must see what it is that God is really about in the course of our lives – the end toward which He is aiming.

You see, if God is all about making us happy, carefree, and successful then suffering is not a sign of God’s compassion – it is a sign only of His discipline and disfavor. But suffering, James tells us, is a sign of His compassion. Therefore, God is not all about making us happy, carefree, and successful. Rather, His purpose is to make us men and women and children of faith; men and women and children who trust Him, rely upon Him, cling to Him, and obey Him no matter what the cost. This is what God is about. And if this is what He is about and if suffering creates us into these kind of people, then truly suffering is a sign of God’s compassion and mercy, is it not? For by suffering God trains us in patience and endurance. And these are the very things James highlights.

So what of us? Have we considered that the sufferings through which God is making us pass right now, and that the sufferings through which He shall have us pass in the future, are evidences of God’s compassion and mercy? Or have we instead looked upon them in unbelief, seeing them as evidence of how screwed up the world really is, or how rotten we must be, or how little purpose there is in the world?

Reminded of our failure to look upon suffering as a sign of God’s compassion and mercy, let us kneel and confess our sin to Him.

Grumbling Against our Brethren

September 16, 2008 in Bible - NT - James, Church History, Meditations

James 5:9 (NKJV)9 Do not grumble against one another, brethren, lest you be condemned. Behold, the Judge is standing at the door!

The medieval historian Gregory, the Bishop of Tours, recounts for us numerous events from the tumultuous 5th and 6th centuries in modern day France. His tale is well told and his characters are multi-faceted – some full of faith and wit, others of wickedness and treachery.

Among the stories he tells, one of the most gripping is his account of the local priest of Clermont-Ferrand, a man by the name of Anastasius. Anastasius was apparently a righteous man, a faithful priest, and a good husband and father – this was before the days when the Roman Bishop interfered in the government of the Church and forced celibacy upon her leaders. As a reward for his labors, the lately departed Queen of the Franks, Clotild, had left him a piece of property so that he might be able to provide for himself and his family.

But not all was well in the Church in Anastasius’ day. There were greedy, money-grubbing priests alongside the good ones. Indeed, there were greedy, money-grubbing bishops in charge of the the good priests. Unfortunately for Anastasius, his bishop was such a man. Since Clotild had died and since communication back then was not nearly so effective as now, Anastasius’ bishop set his eyes on Anastasius’ property and, like a new Jezebel, determined to use whatever means necessary to obtain it.

He began with flattery, endeavoring to convince the priest as a dutiful subject of his superiors, to sign over the property to him. The priest refused. The bishop then began to make threats, Anastasius still refused. And so the bishop followed through on his threats – he had Anastasius arrested and locked up in an abandoned prison, stating that he would starve him to death unless he signed over the property. Anastasius still refused saying that he would not be so base as to leave his children destitute.

At this point, Gregory tells the tale better than I ever could:

“In the church of Saint Cassius the Martyr there was a crypt which had been there for centuries and where no one ever went. It contained a great sarcophagus of Parian marble, in which, so it seems, lay the body of some person dead these many years. In this sarcophagus, on top of the body which was mouldering away there, they buried Anastasius alive. The stone slab which they had removed was put back and guards were posted at the crypt door. These guards were convinced that Anastasius must have been crushed to death by the slab. It was winter time, so they lit a fire, warmed some wine and fell asleep after they had drunk it. Meanwhile our priest, like some new Jonah, from the confines of his tomb, as if from the belly of hell, was praying for God’s compassion. The sarcophagus was quite big, as I have told you. Anastasius could not turn over completely, but he could stretch out his hands in all directions. Years afterwards he used to describe the fetid stench which clung about the dead man’s bones, and tell how this not only offended his sense of smell but turned his stomach over. If he stuffed his cloak into his nostrils he could smell nothing as long as he held his breath; but whenever he removed his cloak, for fear of being suffocated, he breathed in the pestilential odour through his mouth and his nose and even, so to speak, through his ears! To cut a long story short, God finally took pity on him, for that is what I think must have happened. Anastasius stretched out his right hand to touch the edge of the sarcophagus and discovered a crowbar. When the lid had been lowered on top of him, this had been left between the stone slab and the edge of the sarcophagus. He levered the crowbar to and fro until, with God’s help, he felt the lid move. Once it was edged far enough along for the priest to be able to stick his head out he was able to make a bigger opening and so creep out of the tomb.” (205-206)

From there, Gregory tells us, Anastasius fled to the king, Clotild’s son, who was horrified to hear of the bishop’s wickedness. He confirmed Anastasius in his property and sent a subtle threat to the bishop. The bishop was so taken with fear, both of the king and of God whom he had for so many years scorned, that he died shortly thereafter.

James tells us today that we are not to grumble against our brethren. The story from Gregory gives us perspective – if you think your brothers are bad, just consider Anastasius’ bishop. And when you do, thank God that the biggest thing you have to grumble about is that Sally didn’t smile at you last Sunday.

Reminded that we grumble against our brothers and forget that God is the righteous Judge who oversees all our relationships, let us kneel and confess our sin to the Lord.

The Lord’s Farm

September 9, 2008 in Bible - NT - James, Discipline, Meditations

James 5:7-8 (NKJV) 7 Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. 8 You also be patient. Establish your hearts, for the coming of the Lord is at hand.

As many of you are aware through our Head of Households Meeting this week, we in company with Christ Church in Spokane have been wrestling through a discipline situation. Thankfully, we appear to be making some progress in dealing with the issue and so I would ask you to remember to pray for the elders and for the folks involved – for wisdom, soft hearts, repentance where appropriate, and a hunger to honor the Lord. When engaged in such situations, it is always good and wise to remember why we are doing what we are doing so that we might conduct ourselves in a way that honors Christ and builds up His Church.

In the passage before us today, James reminds us that the Christian life is comparable to the life of a farmer. That which most characterizes farmers in the harvesting of a crop, James tells us, is patience. They don’t plant the seed today and expect the harvest tomorrow. They have to wait; they have to be patient; they have to wait on the Lord, wait on the early and latter rain, wait for the seed to sprout, to grow, and come to its fullness.

While the farmer is engaged in this waiting game, however, he is not idle. He tends the crop, he watches for weeds and pulls them when so doing doesn’t endanger the plant itself, he puts out fertilizers to help enrich the soil, and sometimes provides water of his own in addition to that supplied from the heavens. Farming is hard work – demanding patience, a love for the land, and attentiveness.

Life in the Church demands the same characteristics. We must be patient, looking to the Lord to cultivate within our midst the fruit he has promised – 30, 60, and 100 fold. We must love God’s people, overlooking minor transgressions and forgiving others even as we have been forgiven. Finally, we must be attentive, both to the health of the farm and to the benefit that the owner of the farm expects and demands from the crop.

It is this last duty, the duty of attentiveness, that requires the Church to use her authority in calling erring members of the Church to account. Sin, in all its varied shapes and sizes, is a noxious weed – not only sucking life from the soil that might go to the crop but actually poisoning the plants in its radius. When this sin is public and comes to the attention of the Church, the worst thing that can be done is to ignore it. Ignore a noxious weed and soon you’ll have more – indeed, soon you’ll have a bumper crop. And so, the Lord of the farm has entrusted to His Church the task of holding folks accountable for their sin and, when they refuse to repent, of disciplining them even as a loving father does his children.

Our Lord declared:

Matthew 18:15-17 (NKJV)15 “Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. 16 But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’ 17 And if he refuses to hear them, tell it to the church.

And so discipline situations occasionally come to the attention of the entire Church. Why? Not so that we have a new scandal about which to create a vicious rumor mill. “Have you heard what so and so has done now?” “No. But I did hear . . .” We do not solve our brother’s sin by engaging in our own sin of gossip. Rather the matter is brought to the Church so that we might love our brother, pray for Him, encourage him to reconsider his ways, and ultimately gain our brother back. So that the noxious weed that has taken root in his life is uprooted, the soil is refreshed, and an even more abundant crop produced.

Reminded of our need to approach life like the farmer – full of patience, full of a love for the land, full of attentiveness as well – let us kneel and let us confess our failure to do these things to the Lord.

Exploitation of the Poor

August 31, 2008 in Bible - NT - James, Meditations, Wealth

James 5:1-6 (NKJV)1 Come now, you rich, weep and howl for your miseries that are coming upon you! 2 Your riches are corrupted, and your garments are moth-eaten. 3 Your gold and silver are corroded, and their corrosion will be a witness against you and will eat your flesh like fire. You have heaped up treasure in the last days. 4 Indeed the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth. 5 You have lived on the earth in pleasure and luxury; you have fattened your hearts as in a day of slaughter. 6 You have condemned, you have murdered the just; he does not resist you.

It seems from our text today, does it not, that James takes the exploitation of workers by their employers very seriously? It seems, does it not, that James warns such folks that judgment is sure to come and that the additional riches they have obtained at the expense of others will only add fuel to their fire of their own destruction on the Day of the Lord?

And so, reminded of the necessity of justice; reminded of the necessity of showing mercy to those entrusted to our care; reminded of God’s hatred for those who exploit others; let us kneel and let us confess our injustices to the Lord.

Social Darwinism

August 28, 2008 in Eugenics, Evolution, Francis Galton, Social Darwinism, St. Anne's

“We civilized men . . . build asylums for the imbecile, the maimed, and the sick; we institute poor laws; and our medical men exert their utmost skill to save the life of every one to the last moment . . . . Thus the weak members of civilised societies propagate their kind. No one who has attended to the breeding of domestic animals will doubt that this must be highly injurious to the race of man. . . . [Nevertheless, our instinct of sympathy moves us to provide such care.] Nor could we check our sympathy, even at the urging of hard reason, without deterioration in the noblest part of our nature. The surgeon may harden himself whilst performing an operation, for he knows that he is acting for the good of his patient; but if we were intentionally to neglect the weak and helpless, it could only be for a contingent benefit, with an overwhelming present evil.” Charles Darwin, The Descent of Man.

Rarely in the consideration of Darwinism today do we reckon with the societal implications of the theory. Endeavoring to restrict the theory to mere science, we overlook the larger philosophical questions that are raised by it. If, for instance, we have all evolved from some lesser developed creature into a more sophisticated one, why not apply this within the human race? Could it not be that some portions of humanity have evolved more than others and that, for the good of the race, those weaker members should be eliminated? Darwin himself didn’t shrink from such questions, as the above quotation makes clear. He felt it imperative to address these issues because he was advocating, not just a scientific theory, but an entire worldview–a way to view politics, social relationships, and science. He was convinced that evolutionary theory was the key which would unlock the full potential of the human race.

The vision for societal transformation which emerged from Darwin’s theory was coined Social Darwinism. In light of its abuses in this century, it has been abandoned by those who otherwise praise Darwin’s work. Social Darwinism is the skeleton in the evolutionary closet–and evolutionists are careful to bar the door with a nervous smile whenever Christians try to get a peek inside. But their smiles don’t fool us here at St. Anne’s. Let us shove the evolutionists aside and take an honest look at Social Darwinism in the life of one of its most zealous advocates–Sir Francis Galton, cousin of the famous Charles Darwin. I am Stuart Bryan and this is Ancient Biography.

Sir Francis Galton was a highly regarded pioneer of evolutionary research in the late 1800s. Knighted in 1909 for his achievements, he openly acknowledged the way in which his theories depended upon Darwin’s book The Origin of Species and was praised by Darwin himself for his work. Not surprisingly Galton’s “science” turned out to be more personal prejudice than scientific inquiry.

The blue ribbon for Galton’s most absurd theories goes to his“Beauty map” of England. Convinced that heredity had drastically affected the physical appearances of ladies in different counties, Galton studied the women in the streets and inns of all England. As he traveled, he rated the women he saw according to their level of beauty, “attractive, indifferent, or repellent.” Galton remarked that he “found London to rank highest for beauty; Aberdeen lowest.” Such pontificating seems absurd today. Yet this is an example of the “scientific” observations common in Social Darwinism. Unfortunately the men in Aberdeen didn’t find Galton ogling at the lasses and give him a reward for his impudence.

Predictably Galton’s prejudices pressed themselves into more serious realms than Miss Universe pageants. The most serious of these was Galton’s application of evolution to what he called the “science” of Eugenics.

What is Eugenics you ask? Well, eugenics is a sophisticated name for the selective breeding of the human race. The “science” of Eugenics purported to study human breeding to determine which elements of the race should be permitted to reproduce just like a breeder of poodles selects the best stock to continue the poodle family tree. In his Autobiography Galton wrote:

“I cannot doubt that our democracy will ultimately refuse consent to that liberty of propagating children which is now allowed to the undesirable classes, . . . . A democracy cannot endure unless it be composed of able citizens; therefore it must in self-defence withstand the free introduction of degenerate stock.”

This degenerate stock included such “weaker” races as the negroes and the aborigines and such “weaker” elements of society as the poor, the lame, criminals, and the mentally ill.

Galton shied away, somewhat inconsistently, from the use of force in the accomplishment of this goal.; however, the early part of the 20th century witnessed the consistent application of his philosophy in Nazi Germany, a self-professed Darwinist state. Applying the views of Galton in a logically consistent manner, the Nazi’s argued that they were doing the human race a favor by eliminating the weaker stock–Jews especially–from the gene pool. Dr. John Hunt remarks that

“within a year of coming to power, the Nazis had started some 250 eugenic courts whose function was to decide who was worthy to procreate. These eugenic courts took applications from social workers and physicians urging sterilizations, taking decision-making from tens of thousands of individuals. The purpose of Nazi use of eugenics courts and forced or pressured sterilizations was to keep the “unfit” from reproducing.”

With this quote in mind, meditate upon Galton’s remarks on Eugenics in his Autobiography:

“I take Eugenics very seriously, feeling that its principles ought to become one of the dominant motives in a civilised nation, much as if they were one of its religious tenets. . . Individuals appear to me as partial detachments from the infinite ocean of Being, and this world as a stage on which Evolution takes place, principally hitherto by means of Natural Selection, which achieves the good of the whole with scant regard to that of the individual. Man is gifted with pity and other kindly feelings; he has also the power of preventing many kinds of suffering. I conceive it to fall well within his province to replace Natural Selection by other processes that are more merciful and not less effective. This is precisely the aim of Eugenics. Its first object is to check the birth-rate of the Unfit, instead of allowing them to come into being. . . . The second object is the improvement of the race by furthering the productivity of the Fit by early marriages and healthful rearing of their children. Natural Selection rests upon excessive production and wholesale destruction; Eugenics on bringing no more individuals into the world than can be properly cared for, and those only of the best stock.”

Note then Galton’s assertion: Eugenics is the merciful replacement of Natural Selection. Truly the Nazi’s did mankind a favor and we should be grateful for their endeavors. They purified the race; made the world safer for the rest of us. That is, if we are part of the strong stock. But who gets to define the strong? Ah, that is the nagging question.

Augustine’s Handbook

August 28, 2008 in Augustine, Book Reviews, Church History, St. Anne's, Trinity

“. . . the ideas of [Augustine] furnished the themes for the piety and theology of more than a thousand years. No one possessed the ‘whole’ Augustine, but all lived upon the fragments of his spirit . . .” Reinhold Seeberg

Augustine, the Bishop of Hippo from 396 to 430 AD, towers above his predecessors, contemporaries, and pupils. Few match his keen spiritual insight; few achieve his profound self-understanding; few approach the breadth of his theological vision. Phillip Schaff, the great 19th century church historian, remarked that Augustine “is a philosophical and theological genius of the first order, towering like a pyramid above his age, and looking down commandingly upon succeeding centuries. He had a mind uncommonly fertile and deep, bold and soaring; and with it, what is better, a heart full of Christian love and humility.”

A man of such merit deserves to be well known, and his writings to be well studied, within the Christian community. Unfortunatly, few have cracked any of his numerous works; and, worse still, some of those who have attempted to explore his writings have chosen the wrong place to begin. I remember as an undergraduate picking up a copy of Augustine’s On the Trinity, one of his most difficult treatises, and feeling at once confused, overwhelmed, and ignorant. I didn’t get far and gave up reading Augustine for several years–convinced that he was too abstruse and complex for my simple mind to comprehend. It is to encourage others to avoid such a mistake, and to prod others even to try to make such mistakes, that we have reviewed Augustine’s Enchiridion on Faith, Hope, and Love.

Enchiridion is a Greek word meaning “handbook.” Augustine’s Enchiridion, then, is somewhat of an ancient Mere Christianity, an exposition of that which Augustine deemed most essential in the Christian faith. He himself claims that the book is neither so burdensome so as to load down one’s shelves nor so brief as to leave important questions unanswered. It is a tribute to Augustine’s genius that in the relatively short compass of 140 pages he is able to express his most mature theological convictions.

The immediate purpose for which Augustine wrote was the instruction of an educated Roman layman named Laurentius. Laurentius posed a number of questions to Augustine, desiring that Augustine might compose a short handbook for future reference. To make the book readily accessible, Augustine organized it around the three virtues of faith, hope, and love. Augustine reasoned that since these three virtues constitute the essence of the fear of the Lord, or true worship, one can discover the essence of the Christian faith by discussing each in turn. What are we to believe? What are we to hope for? What are we to love? These are the three questions Augustine sets out to answer.

The lion’s share of the Enchiridion, 105 of its 122 chapters, is devoted to the question, “What are we to believe?” To answer, Augustine works his way through the Apostle’s Creed beginning with our knowledge of God the Creator and ending with the nature of heaven and hell. Clearly and affirmatively, yet without mentioning any of them by name, Augustine refutes the heresies of Arianism, Apollonarianism, Manichaeism, and Pelagianism by demonstrating the necessity of the Trinity, the goodness of the creation, the sinfulness of humanity, and the priority of divine grace in redemption.

Augustine repeatedly urges the necessity of the Trinity upon his readers. “It is enough,” Augustine says when explaining the opening confession of the Apostle’s Creed, “for the Christian to believe that the only cause of all created things, whether heavenly or earthly, whether visible or invisible, is the goodness of the Creator, the one true God; and that nothing exists but Himself that does not derive its existence from Him; and that He is the Trinity–to wit, the Father, and the Son begotten of the Father, and the Holy Spirit proceeding from the same Father, but one and the same Spirit of Father and Son.”

In addition to defending the Trinity, Augustine safeguards his readers from a distorted view of the created world. Because God is the Creator, the created world is in itself good. Evil, for Augustine, has no separate being but, like a parasite, is dependent upon goodness for its existence. Augustine explains:

“Accordingly, there is nothing of what we call evil, if there be nothing good. But a good which is wholly without evil is a perfect good. A good, on the other hand, which contains evil is a faulty or imperfect good; and there can be no evil where there is no good. . . . Therefore every being, even if it be a defective one, in so far as it is a being is good, and in so far as it is defective is evil.”

While Augustine’s defenses of the Trinity and the goodness of creation are exhilarating, nothing equals his vigorous attack upon the notion of free will and his robust vindication of the priority of divine grace in redemption. Augustine demonstrates that while Adam possessed free-will when first created, he lost it for himself and all his descendants by rebelling against God. “For,” he explains, “ it was by the evil use of his free-will that man destroyed both it and himself. For, as a man who kills himself must, of course, be alive when he kills himself, but after he has killed himself ceases to live, and cannot restore himself to life; so, when man by his own free-will sinned, then sin being victorious over him, the freedom of his will was lost.”

Because of this bondage, Augustine argues that we are unable to rescue ourselves from our fate of death and damnation. And it is this dismal picture which highlights, both in Scripture and in Augustine’s theology, the wonder of divine grace. Our entire salvation, he maintains, is an outgrowth of God’s mercy. God chooses us, gives us life, enables our wills, prompts us to holiness. Augustine’s summary is well worth quoting:

“After the fall a more abundant exercise of God’s mercy was required, because the will itself had to be freed from the bondage in which it was held by sin and death. And the will owes its freedom in no degree to itself, but solely to the grace of God which comes by faith in Jesus Christ; so that the very will, through which we accept all the other gifts of God which lead us on to His eternal gift, is itself prepared of the Lord, as the Scripture says.”

Expanding on the same theme later, Augustine demonstrates the way in which this renewal of will inevitably leads to a godly life.

“This is our first alms,” he declares, “which we give to ourselves when, through the mercy of a pitying God, we find that we are ourselves wretched, and confess the justice of His judgment by which we are made wretched, . . . and praise the greatness of His love, of which [Paul] says, ‘God commendeth His love toward us, in that, while we were yet sinners, Christ died for us:’ and thus, judging truly of our own misery, and loving God with the love which He has Himself bestowed, we lead a holy and virtuous life.”

The Trinity, the goodness of creation, the destructiveness of the Fall, and the beauty of divine grace are only a smattering of the topics Augustine addresses under the head, “What are we to believe?” In the remainder of the book, Augustine briefly addresses the two questions, “What are we to hope for?” and “What are we to love?” The answers? Hope in God not in man who is ever fickle and changeable. Love the Lord and love your neighbor as yourself, for this is the law and the prophets.

The Enchiridion, then, lives up to its name: it is truly a handbook of essential Christianity summarizing as it does the profoundly biblical theology of Augustine, that man who “furnished the themes for the piety and theology of more than a thousand years.” So curl up in your favorite chair, grab a glass of Chablis, crack The Enchiridion, and enter into one of the great classics of Christian literature.

Planning in Faith

August 25, 2008 in Bible - NT - James, Faith, Meditations, Sovereignty of God

James 4:13-16 (NKJV)13 Come now, you who say, “Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit”; 14 whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. 15 Instead you ought to say, “If the Lord wills, we shall live and do this or that.” 16 But now you boast in your arrogance. All such boasting is evil.

We as sinners like to imagine that we are in control. We buy Franklin Planners and chart out our responsibilities. We rank them with our As, Bs, and Cs. We check them off when we’re done and get the little rush of endorphins. “Ah, I’m in control,” we say to ourselves. “I’ve got it all together. I am the master of my own destiny. Nothing shall stop me.”

It is this type of sin that James addresses with these words to his audience. They boasted in their arrogance. They imagined that they were the ultimate shapers and molders of their own destiny. But James calls them up short – you don’t even know, O foolish man, what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. You are nothing; your plans are nothing; your Franklin Planner is nothing; you are not in control. You are a vapor hovering over the ground subject to the blowing of the wind, the rising of the sun, a change in the temperature. If the wind begins to blow, you float away. If the sun rises, you vanish. If the temperature changes, you get lighter or heavier depending on the change. You are not the master of your own destiny.

Well, if I’m not, who is? God is. God is the master of your destiny. Solomon tells us in Proverbs 16:9, “A man’s heart plans his way, but the Lord directs his steps.” Our lives rest in the hand of God; He is the Lord. He causes the wind to blow; He causes the sun to rise; He causes the temperature to change. He is the One who wields the nations like a woodsman wielding his axe. “Come and do my bidding,” he declares. “Invade the northern territories of Georgia. Unsettle their population. Uproot their democracy.” And then He declares, “And afterward I shall punish the pride of your heart; I shall overthrow your wickedness. For shall the axe boast itself over the woodsman who wields it?”

So what does James have to tell us today? When you are making plans and decisions – which we all must do – when you are orchestrating a move, making an investment in some new business, selecting a spouse, organizing a date with your beloved, driving to the store to buy groceries, do so in faith, saying, “If the Lord wills, we shall do this or that.” Acknowledge the sovereign Lordship of God and hold all your plans, even those closest to your heart, in uplifted hands that are open to the sovereign intervention of our Lord. He is in control.

Unfortunately, rather than plan in faith, we plan in unbelief. We plan as though we are the master and so we get bent out of shape when our plans are thwarted. We gather all the kids and pack them in the car, getting ready to head to the store and what happens? Junior hits his sister. What is our response? Do we take this as an opportunity given to us by the hand of our loving Father to intervene and train our son? Not likely. How do we respond? With frustration and anger that our plans, orchestrated so carefully, have been thwarted. “Don’t you know, junior, how long it takes me to get everyone dressed and in the car?” But here’s the question – who thwarted your plans? Did your son? No – not ultimately. God did. He crafted this moment just for you. “A man’s heart plans his way, but the Lord directs his steps.”

Reminded that we often plan in unbelief and not in faith, let us kneel and confess our sin to the Lord.