John Stott, defender of the Atonement, dies

The evangelical Anglican John Stott, a pastor and influential author died.  I remember reading Stott at a crucial time in my own spiritual pilgrimage.  Lutheran Anthony Sacramone offers a good tribute:

If you entered the evangelical world when I did, in the 1980s, you were immediately introduced to a Hall of Fame whose inhabitants, some living, some dead, and representing a variety of denominations, had a somewhat uniform presence in the various churches: C.S. Lewis, Francis Schaeffer, J.I. Packer, A.W. Tozer, Martin Lloyd Jones, even an Anglo-Catholic such as Dorothy Sayers and a Roman Catholic such as G.K. Chesterton. And, of course, John R.W. Stott, who fell asleep in the Lord today at age 90.

Stott was an evangelical Anglican who for many years preached at All Souls Church, Langham Place, London, where no matter the controversy then roiling the Church of England you would always hear the Gospel, and the utter centrality of the Cross. In fact, Stott’s most significant contribution as a teacher may have been his classic work entitled just that, The Cross of Christ, a thorough and biblical defense of the penal-substitution theory of the atonement. In other words, in answer to the question, “What exactly happened on Calvary? What exactly did Jesus accomplish?” penal substitution replies: “Jesus took upon himself the just judgment and punishment due sinners. He accomplished the salvation of those who believe.”

This contentious doctrine continues to drive many up the walls, eliciting some of the most hysterical (in all senses of the words) reactions from Christians who come from traditions that construe the atonement in other ways. Stott never denied that Scripture pictures Christ’s death as multi-dimensional (as Savior, he is also our liberator, model, and healer), only that the minute you lose sight of His role as the ultimate sacrifice for sin, you have lost the key that unlocks the mystery of the Incarnation and how and why God saves.

via John R.W. Stott: Defender of the Faith » First Thoughts | A First Things Blog.

You have already been judged

Our pastor, Rev. James Douthwaite, is on vacation, so my son-in-law from Australia, Rev. Adam Hensley, preached the sermon last Sunday.  It was an amazing exposition of the Gospel.  His text was  Romans 8:28–39, focusing on  verse 3:

God for us. It is no overstatement to claim that these three little words make all the difference to everything! They change the very landscape of your life! Indeed, they allow St Paul to say just a few verses before, “for those who love God all things work together for goodFor, because of Christ, God our Father—the Judge and Creator of all–has already judged in our favor!

Already this morning you have heard Him speak his final judgment upon you, when you heard me declare to you in His stead and by His command: “I forgive you all your sins, in the name of the Father, and of the Son, and of the Holy Spirit.” You do not have to wait until Judgment Day to know His verdict—He has already given it: He has forgiven you for Christ’s sake! . . . .

Now a good judge prizes himself or herself on being neutral. A good judge shows no favoritism, but executes justice without regard for status, fame, prestige, wealth, or appearance. A good judge does not regard the face,but is fair and even, rewarding, justifyingthe righteous and punishing the wicked.

Here we may think of Lady Justice, that statue inspired by the Roman goddess Iustitia, as the epitome of this ideal. She stands blindfolded, indicating that she does not judge by appearances or what she sees. In one hand she holds a sword, symbolizing authority, and in the other a balanced scales, symbolizing equity and fairness. Indeed, Lady Justice is the ideal model for the office of judge in the courts; in God’s left hand Kingdom, as we say.

But Lady Justice is no model for our Eternal Judge, who judges us in Christ!

Our Judge is anything but neutral! He acquits the guilty! He cancels debts! He justifies sinners and transgressors!

He shows favoritism! He shows His favor to you for Christ’s sake. . . .

Now some people talk about the justice of God, or about God as Judge and for all intents and purposes leave Christ out of it. They get into discussions about God’s sovereign right to condemn some and save others in general. . . .But God does not deal with us in the abstract. He deals with us in Christ! He always points us to Christ, and says of Him, “Here is my justice for you! Here I justify you! . . .

God loving is still ―God punishing sin with death, but it is God Himself taking on our human flesh and bearing the punishment—our death sentence—for us.

And so justice is done. Sin and guilt are punished. God’s wrath is exhausted.

Not blindly though, but with both eyes open! For the Father knew what He was doing. The Son knew what He would endure and why: the Innocent would die for the guilty.

And yes, this is a miscarriage of justice to our way of thinking: Christ was no blasphemer as He was accused of being. But it is God’s miscarriage of justice. It was God’s plan that Christ, the Son of God, become the Blasphemer, the Murderer, the Adulterer, the Sinner. And we have become the “called,” “justified,” “glorified” children of the Heavenly Father.

And He who was born of a virgin, talking upon Himself our human flesh and all our sin and guilty, who then died and rose again… He now intercedes for you and me! Both His eyes are open, looking upon you with compassion; looking to the Heavenly Father and pleading the perfect plea for our forgiveness: His wounds that testify that all sin has been punished by death; all our debt paid in full.

So, the eternal Judge and the eternal Defense Attorney is for us! And not only that: He is also the one who chose to endure your sentence for you!

Church camp for atheists

Atheists are seemingly doing everything they can to organize themselves into a religion.  Apparently they just don’t believe in the content of religion but are fine with the rituals, culture, and institutions of religion and want versions for themselves.   Remember church camp, where children go off into the semi-wild for fun, crafts, fellowship, and above all religious instruction and experience?  Well, the atheists now have the exact same thing for their kids:

Camp Quest Chesapeake is a summer camp for atheists. Or the children of atheists. Plus: agnostics, secular humanists, freethinkers and other self-identified members of the non-religious community. This summer is the camp’s first appearance in the Mid-Atlantic — the second-largest launch in Camp Quest history.

The first Camp Quest opened in the Cincinnati area in 1996, founded by Edwin Kagin, a former Eagle Scout who was annoyed with the religious overtones in modern Boy Scouting. Camp Quest had about 20 campers. In 2002, it incorporated, launching a branch in Tennessee. A few years ago the organization hired its first paid employee. There are now 10 Camp Quests in North America and a few more in Europe. . . .

“Think of how many hundreds of religious camps there are in this country,” Kagin says. (The Christian Camp and Conference Association alone has 865 members, and there are many more who don’t belong to the organization.) “Camp Quest is a night light in a dark and scary room for children of freethinking parents.”The site for Camp Chesapeake was the group’s second choice. They originally tried to rent from a Methodist camp, but the Methodists edged away when they learned whom they were renting to. One religious blog has dubbed Camp Quest a “Re-Education camp.”

“We want kids to know what critical thinking is, and how to use it,” says Menon, whose day job is with the federal government. “And there’s an ethics component. We want kids to know that they should do the right thing” even if they don’t believe in heaven.

Which some might. Camp Quest offers daily lectures on world religions from an informational perspective. Also, lectures about famous freethinkers such as iconic physicist Richard Feynman and “Harry Potter” star Daniel Radcliffe.

Other atheist camp activities include atheist swimming, atheist nature hikes and atheist stargazing.

via Camp Quest is atheists’ answer to Bible school – The Washington Post.

Christians are generally criticized when they attempt to baptize every little thing so that there is a Christian version, as opposed to a non-Christian version of secular activities.  But I’ve never heard of Christian swimming.  But there is atheist swimming.

I wonder if there are some atheists who say things like, “I don’t believe in organized atheism, but I am a very materialistic person.”

Where are the Lutherans, revisited

Reformed baptist Kevin DeYoung raise a question on his blog asking where are the  Lutherans in the contemporary evangelical scene.  It provoked quite a conversation, both on his blog and here.  As a follow-up, Kevin interviewed Paul McCain of Concordia Publishing House.  Paul did a superb job of communication.  You’ve got to read his the entire interview:   Those Dern Lutherans: An Interview with Paul T. McCain – Kevin DeYoung.  I especially liked his concluding remarks:

9. Anything else you think the world needs to know about Lutherans?

I would say this: I think Evangelicals often find themselves searching for something they feel might be a bit “missing” in their Christian walk, and think that Rome or Eastern Orthodoxy may fit the bill, while all the while Lutheranism is there, right around the corner. Often when they find a traditional Lutheran Church they are surprised to find a robust, rich worship life, rooted in the Scripture (which is what the liturgy is, in its entirety). They find a rich focus on Christ and the Gospel–Lutherans are adamant that Christ is the heart and center of everything, and they also find a tangible experience with God, not based simply on feelings or emotions, but on a concrete and objective experience with God’s grace through the sacraments. And all this is wrapped up in such a vibrant passionate love for Jesus. We Lutherans combine the best of what is Evangelical, with the best of what is truly catholic about the Church, with the rich heritage of the Lutheran Reformation. I think it is a winning combination, but of course, I’m kind of biased.

Which raises another issue:   Many evangelicals yearn for sacraments and liturgy and historic Christianity.  They seem to first become Anglicans and then migrate to Roman Catholicism or Orthodoxy.   To be sure, some find Lutheranism, where sacramentalism and liturgical worship go hand in hand with a theologically rigorous commitment to the Bible and to the Gospel.  And yet many ex-evangelicals do not even consider Lutheranism but go right to other traditions even at the expense of giving up  the Gospel of justification by Christ alone (in favor of Rome’s  justification by faith plus works, or Constantinople’s theosis).  I mean, I can understand someone ceasing to believe in the evangelical view of justification–and many “evangelicals” are now disbelieving in it, which is a major reason to leave their churches–but I don’t see the Lutheran alternative even being considered by many of these folks.

Why is that?  Is it that they don’t know about it, or that if they go to a Lutheran church they find one trying to be like the one they want to leave?  In which case, this is the fault of Lutherans, and our lack of contact with other Christians, which is what DeYoung first complained about, has to be a factor.  Or are these ex-evangelicals running towards elements of Catholicism or Orthodoxy that are already inherent in their own theologies, namely, a preference for moralism (as opposed to the Lutheran freedom in the Gospel) and absolute authority (the pope or tradition as a more certain authority than how they formerly used the Bible, as opposed to the Lutheran view that sees the Bible as an authority that gives us mysteries, not rationalistic clarity, and that functions primarily as a means of grace in which God’s Word addresses us personally)?

The Antichrist, revisited

You have GOT to read Mollie Hemingway’s column in the Wall Street Journal, which should definitively put to rest the media’s shocked discovery that Lutherans believe that the papacy is the antichrist.   The piece has the best lede (journalese for opening paragraph) that I’ve read in a long time:

American political reporters aren’t known for their vocal support of Roman Catholic teachings. But when they discovered recently that Minnesota Congresswoman and Republican presidential candidate Michele Bachmann was once a Lutheran, they began defending the papacy as if they were the Vatican’s own Swiss Guard. They asked with concern, could Catholics even vote for a former Lutheran?

The media as the Swiss Guard!  After patiently explaining the Lutheran position and its historical and theological context, she also includes an interesting detail about the current antichrist’s–I mean, pope’s–interest in Lutheranism!

And yet the current pope, Benedict XVI, is particularly close to the Lutherans. As his biographer John Allen has written, the Lutherans are to Pope Benedict what the Orthodox were to his predecessor John Paul: “the separated brethren he knows best, and for whom he has the greatest natural affinity.” Indeed, far from the sectarian battles that reporters may envision, the fact is that confessional Lutherans and Pope Benedict are partners in the battle against what he has called the “dictatorship of relativism.”

via Mollie Ziegler Hemingway: Michele Bachmann and the Pope – WSJ.com.

A prominent evangelical discovers Bo Giertz

Remember our recent discussion about “Where are the Lutherans?”, responding to another blog complaining that Lutherans are invisible in the evangelical world?  Well, here is a post from Tullian Tchividjian.  He is a Reformed pastor, the grandson of Billy Graham and the successor to the late D. James Kennedy as pastor of Coral Ridge Presbyterian church.  He describes reading The Hammer of God  by the Swedish Lutheran bishop and novelist Bo Giertz.  The result?  A  “Copernican revolution” in his ministry:

After sitting on my shelf uncracked for the better part of last year, I finally decided to read Bo Giertz’s classic novel The Hammer of God (first published in 1941). I first heard about this book from my friends Elyse Fitzpatrick and Mike Horton. I’m a third of the way through it and it is simply breathtaking. Giertz was a master storyteller and theologian. Both of these gifts shine brightly on every page of this book. It is the story of three pastors who learn the necessity of relying on God’s grace. It is law/gospel theology in the most captivating narrative form. But, you’ll have to read it for yourself. I just want to share one part. I need to first give some context, though.

Set in Sweden in the early 1800′s, Henrik is a young, remarkably gifted and fiery preacher who very much looks up to Justus Johan Linder, a preacher ten years his senior. Henrik is having a crisis of faith. Bothered by the worldliness all around him, he has become widely known for his passionate pleas and exhortations for people to stop sinning. He’s meticulous in his examination of sinful behavior both in and out of the pulpit. And it is bearing fruit. The church is packed every Sunday and bad behavior is declining in the village. But, much to his surprise, pride and self-righteousness are popping up everywhere. He’s noticed that while drinking and debauchery may be at an all time low, a cold and legalistic hardness of heart has emerged in their place. While on the one hand Henrik is encouraged to see external worldliness dissipating, he’s remarkably discouraged to see a cold, loveless culture developing. Not only that, but now he’s beginning to realize the depth of his own sin. He feels like a hypocrite for preaching so strongly against the external manifestation of sin while ignoring the deeper problem, sin’s root. In despair over his own inability to be as good as he tells other people to be, he breaks down and confesses to Linder that he’s not even sure he’s saved. Linder’s response is pure gold:

Henrik, we must start again from the beginning. We have thundered like the storm [speaking of the way he and Henrik have preached God's Law], we have bombarded with the heaviest mortars of God’s Law in an attempt to break down the walls of sin. And that was surely right. I still load my gun with the best powder when I aim at unrepentance. But we had almost forgotten to let the sunshine of the gospel shine through the clouds. Our method has been to destroy all carnal security by our volley’s, but we have left it to the soul’s to build something new with their own resolutions and their own honest attempts at amending their lives. In that way, Henrik, it is never finished. We have not become finished  ourselves. Now I have instead begun to preach about that which is finished, about that which is built on Calvary and which is a safe fortress to come to when the thunder rolls over our sinful heads. And now I always apportion the Word of God in three directions, not only to the self-satisfied [the bad people] as I did formerly, but also to the awakened [the "good" people] and to the anxious, the heavy laden and to the  poor in spirit. And I find strength each day for my own poor heart at the fount of redemption.

Henrik is captivated by the “new” way in which Linder is preaching and he asks about the results. “Do you note any difference?”

Linder answers:

In the first place, I myself see light where formerly I saw only darkness. There is light in my heart and light over the congregation. Before, I was in despair over my people, at their impenitence. I see now that this was because I kept thinking that everything depended on what we should do, for when I saw so little of true repentance and victory over sin, helplessness crept into my heart. I counted and summed up all that they did  [to clean up their act], and not the smallest percentage of debt was paid. But now I see that which is done, and  I see that the whole debt is paid. Now therefore I go about my duties as might a prison warden who carries in his pocket a letter of pardon for all  his criminals. Do you wonder why I am so happy? Now I see everything in the sun’s light. If God has done so much already, surely there is hope for what remains.

The way Linder describes the transformation that took place in his preaching is almost identical to the transformation that has taken place in mine (and Chuck’s–click here). I  have a long way to go (bad habits die slowly, for sure). But a Copernican revolution of sorts has taken place in my own heart regarding the need to preach the law then the gospel without going back to the law as a means of keeping God’s favor.

via The Whole Debt Is Paid – Tullian Tchividjian.

I would add that I have just reviewed a manuscript by Rev. Tchividjian entitled Jesus + Nothing = Everything, in which he describes his growing understanding of the  Gospel, with the help of writers including Gerhard Forde, C. F. W. Walther, and Harold Senkbeil.  So there are the Lutherans for contemporary evangelicals.

HT:  Larry Wilson


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