Here Comes The Rain Again (Hall & Stewart)

ereaders: using and losing

Alan Jacobs makes some good points here.

Risen

A (fairly) new album by the Sovereign Grace Music folks is available for listening on Spotify.

Francis Chan on Hell

Did you know

that The Masked Badger is also posting a series of 'best books'? We've been twinned in our mid-life crisis lists of books, records etc (the mid-life crisis was his, not mine, just so we're clear on that).

Anyway, here's his latest.

the scale of the universe

Wow, check this out!

Micah 6:8 (Peter Craigie)

There is no mystery as to what God requires, and it has nothing to do with sacrifice and offering. God requires three things of Israel, Micah affirms, and the three are as pertinent today as they were in Micah's time.

(i) Do justice. No amount of frenzied temple activity could fill the vacuum of justice. While injustice ruled in Israel, every moment of temple worship was a mockery of Israel's faith. God was just and had always acted in justice with his people; in return he required them to act and live in justice. And, as Micah's earlier preaching had indicated, justice was notable by its absence in Israel. Yet justice is a paramount virtue, without which human beings cannot live together in the manner that god intended.

(ii) Love kindness. Kindness, or loving-kindness as the Hebrew word is frequently translated, is again one of the principal attributes of God in the Old Testament. As God always acted toward his people in loving-kindness, so too he required them to act thus toward one another. Loving-kindness, though intimately related to justice, goes beyond the first virtue; it gives, where no giving is required; it acts when no action is deserved, and it penetrates both attitudes and activities. It is a part of the virtue extolled by St Paul in his extraordinary hymn to love (1 Cor. 13:1-13).

(iii) Walk humbly with your God. It is the daily walk in relationship with God that lies at the heart of religion; the ritual of the temple could give expression to the vitality of that walk, but it could never replace it as the centre of Israel's faith. And the humble walk with God went hand in hand with the practice of justice and the love of kindness. The triad of virtues forms the foundations of the religious life; this was what God required of Israel.

Although we may learn deeply from each of the three parts of the prophet's message, it is the collective whole which is most vital. And when we sense ourselves, in moments of introspection, to be in God's court and wonder what he requires of us, it is to these three foundations that we must return. There is a human tendency within us, when faced as was Israel with the catalogue of our shortcomings, to turn to intense forms of religiosity. We should be in church more; we should spend hours in agonising prayers of repentance; we should give all that we have to God; and so it goes on, until the fanatic is produced within us, but still without the heart of true religion. "What does the Lord require of you but to do justice, to love kindness, and to walk humbly with your God." At first it does not sound like much, but it is more than enough for one lifetime.

(Peter C Craigie, Twelve Prophets Volume 2, Daily Study Bible)

A Grace Disguised

(The Best Books - no.5)

Some books seem good at the time but time then tells a different story; they recede in your estimation, not because of anything bad but because they maybe weren't so special after all. This one is a recent read for me but I'm confident it won't go the way of some others.

Jerry Sittser writes out of the most terrible tragedy and writes clearly and compellingly of the God of grace. It isn't sensationalised, nor is it sentimentalised. This is a book that offers real hope for sufferers and deep wisdom for pastors. He writes well, too, which is always a bonus. Some might wish he said more, and more quickly, about the Lord and his ways but that wouldn't be true to the experience of suffering.

Friday Night Spotify: The Electric Light Orchestra

This is a real blast from the past, in several ways. But enjoyable accompaniment nevertheless:

ELO's first album.

Psalms

(The most helpful books - no.4)

You won't sit down and read this one cover-to-cover (well, I doubt it) but James L Mays' commentary on the Psalms in the Interpretation Bible Commentary series is a stunner. He seldom fails to be deeply stimulating, is always reverential and is a great addition to any preacher's books on the psalms. From a Lutheran background, you'll also find his liturgical connections helpful and he always brings us to Jesus.

There are few commentaries I rate as highly as this one. And you can even try it out via Google Books! Tremper Longman III gives it a 5-star rating and he's not wrong to do so.

You might also want to look out for his work on the theology of the psalms, The Lord Reigns - another great resource.

Collected Writings of John Murray - Volume 1: The Claims of Truth

(The most helpful books - no.3)

A good friend bought me this for being best man at his wedding, back in 1986. What a gift! Murray forces you  to think and to think biblically, to reflect and to reflect slowly. Theology, deep and profound, wholesome and compulsive.

In time I bought the other 3 volumes, all very worthwhile, especially volume 2 (longer writings)  but this was the start for me and remains a long-standing favourite. So, thanks Pete!

praying for the world

Over many years now, scores of people have found Operation World a terrific resource for informing their prayers for the nations. There's a new edition of the work available but if you want easy access via your browser to the day's prayer needs, just bookmark this link.

I've added it to the bookmark bar on Google Chrome and it works a treat as a visible & constant reminder.

the way of learning

A great deal of scholarly attention has been given to the power of liturgy in forming identity and the shaping effect of narrative in our understanding of ourselves and the world around us. The way we learn something is more influential than the something that we learn. No content comes into our lives free-floating; it is always embedded in a form of some kind. For the basic and integrative realities of God and faith, the forms must also be basic and integrative. If they are not, the truths themselves will be peripheral and unassimilated.

Eugene H. Peterson, A Memoir: The Pastor, p.33

revival: some questions

In an earlier post, I mentioned a recent gathering to pray for revival. As always, such events leave me with questions in my mind about the subject. I'd be grateful for any interaction on them:

1. The basic premise seems to be 'the situation is so bad, we need God to act in revival; we can't do it on our own'. I want to ask: Do we need revival or do we need God? Are they the same thing? Is revival his only means of handling situations that seem desperate? If not, how do we guard against a 'revival or bust' mentality?

2. The scriptural basis for revival seems to hang largely, if not exclusively, on a selection of OT texts (from Psalms, Isaiah, Micah etc). How are we to view those requests for God to 'come down' in a post-incarnation, post-cross, post-resurrection, post-ascension and post-Pentecost world? Are there prayers for revival in the NT? What would such prayers look like with Jesus and his work firmly in view? How can we be Christo-centric in our prayers for revival?

3. Reprising my earlier post, how do we relate praying for revival with a longing for Jesus to return? Which ought to be the dominant desire in our hearts? Why don't we pray more for Jesus to return?

Job's experience of God

Jerry Sittser, writing out of his own experience of profound loss, comments on Job:

Job stopped asking questions not because God was a bully but because Job finally beheld God's unfathomable greatness in his immediate experience. He had spoken about God; then he came to know God. On meeting the real God, he simply had no more questions to ask. He discovered that God is the answer to all his questions, even questions he had not thought to ask. Job learned that behind the apparent randomness of life is the existence of God, whose greatness transcended Job but did not nullify the importance of Job's choices. Job ultimately found meaning in the ineffable presence of God, which he could not fully comprehend with his intellect but could only experience in the depths of his being.

Jerry Sittser, A Grace Disguised, pp.116/7

the work is in God's hands

Matt Chandler was recently asked, How has fighting cancer changed your perspective as a leader? This was his reply:

It’s made me think a lot more about my mortality. For example, if I die and The Village Church falls apart, do I care? I’ll be honest, I don’t. When you look at history, God raises up certain men for certain seasons in certain places. He pours out his Spirit on them, and when they’re done, its very rare for God to continue the work that was done uniquely through them. If I die and The Village ends, I’m alright with that. If believers here find a place where the gospel is preached, and people are being saved, and the mission is being lived out, then I will not have failed.

Initially I put a lot of pressure on myself because in our culture there is the expectation that a ministry has to flourish even after you’re gone. That’s unfair, unhistoric, and maybe even unbiblical. Realizing that took a lot of pressure off of me. I had peace to just faithfully do what I’ve been doing here since day one, and then just let go and see what the Lord does with it.

Praying for Jesus' return

I was at a 'concert of prayer for revival' on Saturday. Many thoughts went through my mind in relation to it but one that has stuck with me is this: why don't we ever have 'a concert of prayer for the return of Jesus'?

Is it less likely to happen than revival? I guess it must be - there's only one 2nd Coming; there have been, and may yet be, many revivals. But I don't think we pray out of mathematical probabilities.

No. I wonder if our heart really is intent on the glory of God? Prayer for revival would seem to say it is, but lack of prayer for Jesus' return in glory would seem to suggest otherwise. Do persecuted Christians pray for revival or for the second advent? And if it's the latter, does the lack of prayer for it amongst the not-so-persecuted suggest a lack of empathy for suffering brothers and sisters?

I was sharing some of these thoughts with a friend and he told me of a conversation with a Brethren brother some years back, who said something to the effect that the place held in reformed theology by revival was held in brethren theology by the second coming of Jesus.

And I went away pondering where the emphasis lies in the New Testament.

Five Pioneer Missionaries

(The most helpful books - no.2)

I guess I must have read this book in about 1987/88, as a fairly young Christian. It's a collection of essays, originally written for a competition, I believe, on the lives of significant pioneer missionaries and covers David Brainerd, William C Burns, John Eliot, Henry Martyn and John G Paton.

It made a real impact on me. Here were serious men, intent on serving Jesus irrespective of cost and their focus was on people who hadn't yet heard of Jesus.

I'm sure I read it with an unhealthy dose of romanticism and unrealism, which was my fault, not the book's. But its impact on me was significant.

You can still buy it.

Are you a sentimental pastor?

Sentimentalists cannot distinguish their anxiety from their empathy. They confuse their own need to be less anxious in the face of pain with true regard for another. Thus they rescue others. They take over the life of helpless souls. Sometimes they appease others and give up their own souls. Sentimentalists cannot balance sensitivity with awareness.

Peter L. Steinke, How Your Church Family Works: Understanding Congregations as Emotional Systems, p.58

Anxiety in the church

When anxiety is high, resilience is low. Behaviors are extreme and rigid; thoughts are unclear and disjointed. Anxious people speak harsh words or cut themselves off from others through silence. To manage their threatening situation, people hurry to localize their anxiety. They blame and criticize. Yet it is one thing for a system to be shattered by shocking events and another to be shackled by its own reactive tremors. Once a system fortifies its stability by its reactivity, it cannot get what it needs most: time and distance, calm and objectivity, clarity and imagination. It is caught in its own automatic processes. But a relationship system does not live by reaction alone but by every resource at its disposal. Therefore a system that maintains its stability by reactivity alone will not be stable in the long run. Continuous reactivity creates three processes that prevent the system from being resourceful and flexible—a shrinking of perspective, a tightening of the circle, and a shifting of the burden. Consequently it is not apt to repair itself, plan for the future, and find a new direction.

Peter L Steinke, How Your Church Family Works: Understanding Congregations As Emotional Systems