I believe in the prosperity gospel

I had a sickening epiphany today. I realized that I believe in the Prosperity Gospel. In spite of the fact that I think it’s one of the most widespread and destructive lies of Satan in the church today I realized that, to a degree, I’ve come to believe in that which I hate. Residency has been tough spiritually. The struggle with temptation and sin has often been a losing battle. Compared to the past year, my life in medical school and in seminary before that looked like “victorious living.” I’ve also become more cynical in the past year. This morning I realized why. It’s because I’ve developed a sense of entitlement that God should just take it all away. In spite of praying for decades that various sinful desires would leave me they are still here and as strong as ever. Sometimes, by God’s grace, I feel strong and those temptations seem to have little power over me. But other times I’m weak, like in the past year, and those temptations have much power over me. But the temptation to sin has never completely left me even at my best times.

And somehow I came to the place where subconsciously, at least until this morning, I felt that God was not holding up His end of the bargain. The belief that God will make our lives easy has a name. It’s called prosperity theology. Instead of Christ alone being our portion, instead of Christ alone being enough, we must add on financial prosperity, good health, success in business and victory over sin. If these “blessings” are not seen in the life of the Christian it is attributed to not praying the right magic words, or not having enough faith, or perhaps not “declaring” correctly, whatever that means. And while I find Word of Faith style Christianity to be ridiculous I realized this morning that because of my frequent prayers and Bible-reading and participation in the Sacrament I had somehow come to expect that God was going to make things easy.

I realize that there are Bible verses which seem to indicate that God sometimes blesses with financial prosperity or with healing and with other tangible material goods. But I’m perfectly willing to get into a proof-texting battle with anyone and remind them that we’re also promised the hatred of the world (John 15:8), tribulations (John 16:33), family strife (Matt. 10:34), suffering (1 Peter 3:17), persecution (Matt. 5:11), the painful-feeling discipline of God (Hebrews 12:11), thorns in the flesh which remain in spite of prayer (2 Cor. 12:7), and captivity to the law of sin which dwells in our flesh (Romans 7:23). Prosperity and good health may be blessings from God although in our sinful state, needful of constant humbling (2 Cor. 12:7), I think the Psalmist’s words “It is good for me that I was afflicted (Ps. 119:71)” are more likely to reflect what truly is a blessing.

Ultimately, true blessedness has nothing to do either with prosperity or affliction. True blessedness is that which can say, “I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. I can do all things through him who strengthens me (Philippians 4:12-13).” True blessedness is that which is based on the objective reality of Christ and His work outside of ourselves, outside of our poverty or prosperity, outside of our sickness or health, outside of our victory or failure. The Psalmist speaks of the true blessedness when he writes, “Blessed is the man whose sin the Lord does not count against him (Psalm 32:2).” Christ Himself speaks of this blessedness when he corrects his own disciples who were mistaken about the locus of true blessedness. When the seventy-two returned to Christ they were rejoicing over the fact that the demons were subject to them. They were rejoicing in the miraculous, in that which is tangible in the here and now. But Christ offers them a word of correction – He commands them not to rejoice in these things but instead to rejoice that their names are written in heaven (Luke 10:17-20). Instead of being filled with sorrow because the false expectations of a damnable and false “gospel” are not fulfilled in me I should rejoice in the fact that my name is written in heaven and has been since I was baptized as a little baby in the name of the Father and of the Son and of the Holy Spirit. It is only this assurance, this looking to Christ, who sympathizes with us in our temptations, and Christ's perfect work on the cross, where He became sin who knew no sin, which will ever give me the strength to resist sin and to seek after God. Instead of believing that God is going to make things easy I must know that His grace is enough even in the midst of the worst strife. I pray that God will cleanse me from the delusion of “prosperity,” and that He will rid His holy Church of this evil leaven.

The letter killeth, but the Spirit giveth life

This morning I finished a two-week block that I'd been dreading ever since I got my schedule for my second year of residency a few months ago. I spent the last two weeks on MOD night-float. MOD is an acronym for "Medical Officer of the Day," a term which originated in military medicine but which is widely used in both civilian and military settings. Basically when you are the MOD you are the go-to person for all of the internal medicine patients in the hospital and also for all of the patients in the ER or in clinics who need to be admitted to the internal medicine service. So I spent the past two weeks working from 6:30PM to 8:00AM admitting patients to the hospital overnight. It's been two weeks of the most independence and responsibility I've ever had as a doctor. And it was quite stressful at times but by God's grace I made it through. On average I took about 4 patients per night, evaluating them in the ER, making a diagnosis or diagnoses and starting the work-up and course of treatment I thought was appropriate. Everyone survived and for the most part I think I was correct in my diagnoses and initial work up and treatment. On my busiest night I was paged on and evaluated 8 patients, admitting 7 to the medicine service. The majority of the complaints were pulmonary - COPD exacerbations and pneumonias. I admitted a few patients with heart failure exacerbations, a couple of syncopes and GI bleeds, and one each of ascending cholangitis, diverticulitis, cellulitis and pyelonephritis.  I also admitted a man whom the ER had just diagnosed with likely metastatic hepatocellular carcinoma. I think I must have admitted about 50 patients to the hospital over the past two weeks. It seems I should have some deep philosophical reflection on the automatic intimacy you have with people in their darkest and most frightening hours in the middle of the night but disappointingly I don't. The greatest hope and fear I had over the past few weeks was the hope that I had done the best for my patients and the fear I had missed something important. Unfortunately I didn't get to pray with anyone but I did get to encourage an elderly lady I admitted for a heart-failure exacerbation who had recently lost her husband. Somehow we got to talking about Scripture while I was admitting her and we ended up talking about our favorite Psalms.

As with all of residency the past two weeks have been a challenge spiritually. I've been praying through the 119th Psalm every evening before work and reading from 2 Corinthians every morning before passing out. I think the Psalms are prayers for God's people so I like to pray them out loud but sometimes I come across one that I feel like I can't pray. This happened to me a couple of times in the 119th. Verse 97 reads "Oh how I love your law!" and verse 121 reads "I have done what is just and right." But as I try to pray verses like these I have this constant nagging thought which goes something like, "For we know that the law is spiritual, but I am of the flesh, sold under sin. For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. . . For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out (Rom 7:14-15, 18)." I know the law of God is perfect but often times I don't love it and it is that very law which shows me that I have not done what is "just and right."

This morning after leaving the hospital I headed to St. James Anglican Church for the first time in a good number of weeks. I was exhausted but thankful to be in the fellowship of believers and the presence of God. As the liturgy, the Creed and the Lord's prayer were said I was thankful to be uttering things infinitely more true and important than anything I had said or written with so much angst in the hospital over the preceding two weeks. Our priest is an excellent preacher and a very wise man and he preached from 2 Corinthians chapter 3 focusing on the verses "Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God, who has made us competent to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life (2 Cor 3:5-6)." After praying through the 119th Psalm and also reading 2 Corinthians in the past couple of weeks I was thankful for a sermon which touched on many of the thoughts I've been struggling with. I don't have some great synthesis or epiphany to share but I was reminded that my hope, my sufficiency, is in the One who did keep the law perfectly and died because I haven't and never will in this life. My hope is in Christ who promised the Spirit who gives life after we've been slain by the law (John 14:15, Romans 7:10). Ultimately I am reminded of one of my favorite verses, also in 2 Corinthians, and a promise I will cling to forever, "My grace is sufficient for you, for my power is made perfect in weakness."

Pentecost: And I believe in the Holy Ghost

The Holy Ghost, then, always existed, and exists, and always will exist. He neither had a beginning, nor will He have an end; but He was everlastingly ranged with and numbered with the Father and the Son. For it was not ever fitting that either the Son should be wanting to the Father, or the Spirit to the Son. For then Deity would be shorn of Its Glory in its greatest respect, for It would seem to have arrived at the consummation of perfection as if by an afterthought. Therefore He was ever being partaken, but not partaking; perfecting, not being perfected; sanctifying, not being sanctified; deifying, not being deified; Himself ever the same with Himself, and with Those with Whom He is ranged; invisible, eternal, incomprehensible, unchangeable, without quality, without quantity, without form, impalpable, self-moving, eternally moving, with free-will, self-powerful, All-powerful (even though all that is of the Spirit is referable to the First Cause, just as is all that is of the Only-begotten); Life and Lifegiver; Light and Lightgiver; absolute Good, and Spring of Goodness; the Right, the Princely Spirit; the Lord, the Sender, the Separator; Builder of His own Temple; leading, working as He wills; distributing His own Gifts; the Spirit of Adoption, of Truth, of Wisdom, of Understanding, of Knowledge, of Godliness, of Counsel, of Fear (which are ascribed to Him) by Whom the Father is known and the Son is glorified; and by Whom alone He is known; one class, one service, worship, power, perfection, sanctification. Why make a long discourse of it? All that the Father hath the Son hath also, except the being Unbegotten; and all that the Son hath the Spirit hath also, except the Generation. And these two matters do not divide the Substance, as I understand it, but rather are divisions within the Substance.
-Gregory of Nazianzus, On Pentecost (Oration XLI)

Calvin: Christ's design on Palm Sunday

In the first place, we ought to remember Christ’s design, which was, that he came to Jerusalem of his own accord, to offer himself to die; for it was necessary that his death should be voluntary, because the wrath of God could be appeased only by a sacrifice of obedience. And, indeed, he well knew what would be the result; but before he is dragged to the cross, he wishes to be solemnly acknowledged by the people as their King; nay, he openly declares that he commences his reign by advancing to death, but though his approach was celebrated by a vast crowd of people, still he remained unknown to his enemies until, by the fulfillment of prophecies, which we shall afterwards see in their own place, he proved that he was the true Messiah; for he wished to omit nothing that would contribute to the full confirmation of our faith.

-John Calvin, Commentaries - John 12:12

Hope for those condemned by the law

But the Gospel is properly such a doctrine as teaches what man who has not observed the Law, and therefore is condemned by it, is to believe, namely, that Christ has expiated and made satisfaction for all sins, and has obtained and acquired for him, without any merit of his [no merit of the sinner intervening],  forgiveness of sins, righteousness that avails before God, and eternal life. 

- Formula of Concord, from Article V

John Bunyan for Lent

Lent has begun and I normally like to write an Ash Wednesday-post but did not have access to my blog yesterday. I wasn’t able to make it to an Ash Wednesday service but spent yesterday evening with a Christian friend and ended up reading out-loud one of my favorite sections from one of the most influential books in my life, John Bunyan’s The Pilgrim’s Progress. I think this section also made a good Ash Wednesday and Lenten reading:

But now, in this valley of Humiliation, poor Christian was hard put to it; for he had gone but a little way before he espied a foul fiend coming over the field to meet him: his name is Apollyon. Then did Christian begin to be afraid, and to cast in his mind whether to go back, or to stand his ground. But he considered again, that he had no armor for his back, and therefore thought that to turn the back to him might give him greater advantage with ease to pierce him with his darts; therefore he resolved to venture and stand his ground: for, thought he, had I no more in mine eye than the saving of my life, it would be the best way to stand.

So he went on, and Apollyon met him. Now the monster was hideous to behold: he was clothed with scales like a fish, and they are his pride; he had wings like a dragon, and feet like a bear, and out of his belly came fire and smoke; and his mouth was as the mouth of a lion. When he was come up to Christian, he beheld him with a disdainful countenance, and thus began to question him.

Apollyon: Whence came you, and whither are you bound?

Christian: I am come from the city of Destruction, which is the place of all evil, and I am going to the city of Zion.

Apollyon: By this I perceive thou art one of my subjects; for all that country is mine, and I am the prince and god of it. How is it, then, that thou hast run away from thy king? Were it not that I hope thou mayest do me more service, I would strike thee now at one blow to the ground.

Christian: I was, indeed, born in your dominions, but your service was hard, and your wages such as a man could not live on; for the wages of sin is death, (Rom. 6:23); therefore, when I was come to years, I did, as other considerate persons do, look out if perhaps I might mend myself.

Apollyon: There is no prince that will thus lightly lose his subjects, neither will I as yet lose thee; but since thou complainest of thy service and wages, be content to go back, and what our country will afford I do here promise to give thee.

Christian: But I have let myself to another, even to the King of princes; and how can I with fairness go back with thee?

Apollyon: Thou hast done in this according to the proverb, “changed a bad for a worse;” but it is ordinary for those that have professed themselves his servants, after a while to give him the slip, and return again to me. Do thou so to, and all shall be well.

Christian: I have given him my faith, and sworn my allegiance to him; how then can I go back from this, and not be hanged as a traitor.

- John Bunyan (1628-1688), The Pilgrim's Progress

Random Update #8: Neurology → Nephrology

Well, my blog has reached a low ebb in the last few weeks. For one reason or another I've lacked all inspiration to write. But there have been a few things happening...

1. I just spent a month working on the inpatient neurology service at the hospital, taking care of mostly stroke patients, seizure patients and a random assortment of other neurological disorders. Even with some very long hours at times it was an enjoyable month which makes me realize I'm finally settling into this doctor thing a little bit. I got to do another lumbar puncture which ended up going very well - I got a "champagne tap" which means there were no red blood cells in the cerebrospinal fluid (CSF) samples I collected. Frequently you will nick a small blood vessel as you insert the needle deep into the patient's back, thus contaminating your sample with a small amount of blood. I was able to avoid this complication and received the traditional gift of a bottle of white wine - CSF (without blood in it) is clear - from my attending. Technically the traditional gift is a bottle of champagne but the colonel reasoned that no one really drinks champagne. Unfortunately I'm not much of a wine drinker either.

2. Today I started working in the Nephrology clinic and that's where I'll be for the next month except for a week of leave I'm taking starting on the 18th.

3. I've occasionally been able to read a few pages of the Bede's Ecclesiastical History of the English Nation. It's an amazing work of history and of literature. Two men about whom I knew little were St. Augustine of Canterbury (d. AD 604) (not to be confused with "of Hippo") and Pope Gregory the Great (AD 540 - 604). Both of these men played a great role in the evangelization of my ancestors and the formation of the English Church. For that I am grateful to them and more so to God who chooses such sinners for tasks so great.

A snowy drive to work

4. I passed my final board exam (USMLE Step 3) to be a licensed physician. I took it in Puyallup, Washington just before most people in the Puget Sound area got socked-in by a huge snow and ice-storm or "snowpocalypse 2012" as us residents who had to drive to the hospital each morning at 4:30AM in spite of the weather referred to it (and yes I grew up on the West-side of the Cascade Mountains so I am a snow-wimp like the majority of Portlanders and Seattleites).



5. While I haven't been writing on my blog I have gotten myself involved in a facebook debate about baptism with a bunch of Lutherans (with whom I mostly agree) and Baptists (with whom I mostly disagree). And by Baptist I mean "Non-denominational," "Charismatic," "Pentecostal," and also all those with the honesty just to call themselves "Baptist." With that said I know a lot of great Christians who are Baptists (heck, just look at my favorite Christians blogs on the right-hand of your screen - 4 out of the 7 are Baptists). But the debate I've been in has made me examine my own thoughts on baptism, and to be honest it's something I've probably tried not to think too much about in order to avoid debates with a good percentage of my Christian friends. A friend challenged me on a statement I made denying the intrinsic efficacy of baptism as a means of grace. He confronted me not with some systematic theology and not with some sappy platitude but with a fairly clear and plain-sounding statement from God's word: "Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience." Hmm... Doesn't really seem to fit with what I had written.

6. St. Augustine wrote: "For whatever unbaptized persons die confessing Christ, this confession is of the same efficacy for the remission of sins as if they were washed in the sacred font of baptism." (City of God, Book XIII, chapter 7.)

"Baptism of St. Augustine" (of Hippo) - Troyes 

7. John Calvin wrote: "We must at the same time beware of another evil, such as prevails among the Papists; for as they distinguish not as they ought between the thing and the sign, they stop at the outward element, and on that fix their hope of salvation. Therefore the sight of the water takes away their thoughts from the blood of Christ and the power of the Spirit. They do not regard Christ as the only author of all the blessings therein offered to us; they transfer the glory of his death to the water, they tie the secret power of the Spirit to the visible sign." (Commentary on 1st Peter 3:21)

8. On the subject of Baptists and scriptural fidelity, I recently visited a nearby "Non-denominational" (read Baptist) church because they had a Saturday night service and it was my only chance to go to church that week. It was a pretty hip place, lots of 20-somethings with cool-looking clothes and the very latest in praise music. But I was thoroughly unimpressed by the preaching, which was topical and during which a very few Bible verses were used (likely misused) in making the preacher's somewhat questionable points. And then I started thinking about how the Lutheran church I sometimes attend when I'm in the Portland area and the Anglican church I like to worship at in Olympia have sermons that are absolutely saturated with Scripture. I can also think of quite a few other Non-denominational churches I've been to where very little Scripture is read during the service. The thing that gets me is that it's often these same people who will accuse Lutherans and Anglicans of being too beholden to "tradition" while they supposedly simply follow the Word of God.

9. Much of the best, most Scripture-saturated and Christ-centered preaching I've ever heard was at Cornerstone Bible Church (Baptistic in theology) in Riverside, California during medical school. It's a complicated world we live in.

Christmas: Condescension of Infinite Majesty!

O Nativity of spotless sanctity! O birth honorable for the world, birth pleasing and welcome to men, because of the magnificence of the benefit it bestows; birth incomprehensible to the angels, by reason of the depth and sacredness of the mystery! In all its circumstances it is wonderful because of its singular excellence and novelty. Its precedent has not been known, nor has its like ever followed. Birth alone without sorrow, alone without shame, free from corruption, not unlocking, but consecrating the temple of the Virgins womb! Nativity above nature, yet for the sake of nature! Surpassing it by the excellence of the miracle, repairing it by the virtue of the mystery! Who shall declare this generation? The angel announces it. Almighty Power overshadows it. The Spirit of the Most High comes upon it. The Virgin believes. By faith she conceives. The Virgin brings forth. The Virgin remains a virgin. Who is not filled with astonishment? The Son of the Most High is born. The Son, begotten of God before all ages, is Incarnate! The Word is become an Infant! Who can sufficiently admire?  

And it is not a needless Nativity, a superfluous condescension of Infinite Majesty.  

Jesus Christ, the Son of God, is born in Bethlehem of Judah.  

Awake, you who lie in the dust awake and give praise. Behold, the Lord cometh with salvation. He comes with salvation, He comes with unction, He comes with glory. Jesus cannot come without salvation, Christ cannot come without unction, nor the Son of God without glory. For He Himself is salvation, He is unction, He is glory. 

-St. Bernard of Clairvaux (1090-1153), On the Vigil of our Lord’s Nativity

The Paradox Must Stand

Questions about soteriology, the particulars of the salvation of sinners, are ones which have occasionally frustrated me for many years. I once was a vocal Arminian, ready to try to tear to shreds in a debate any Calvinist who crossed my path. I spent two years at a seminary with some of the best Arminian minds in the world. I sat under the teaching of Jerry Walls who has debated with Calvinists at Southern Baptist Theological Seminary and done a decent job of it, although I seriously doubt he convinced any Calvinists to change their position.

From the beginning though, even when I would defend Arminianism with all the force I could muster, I had my doubts about the position. One thing that bothered me the most at Asbury was that I noticed Arminians would use much more philosophy and reason in defending their position while the Calvinists would tend to focus much more on the plain teaching of Scripture. My doubts about Arminianism continued to grow as the "emerging church" movement took off and I saw so many Arminians enamored with men who would later be shown to be false teachers, either by denying basic Christian doctrines or by calling "blessed" what the Bible calls sin.

When I started medical school at Loma Linda I was surrounded by Seventh-day Adventists, almost 100% of whom have an Arminian view of salvation. But those who would become my close friends were nearly all non-SDA Calvinists who tended to be very confident in their theological positions. I came to Loma Linda disheartened with much of what I saw going on in Arminianism and was forced to truly consider the Calvinist position in the conversations and debates which occurred on a regular basis during my years there.

One thing that I realized early on was that I was a monergist and had always been one. I knew that Scripture taught monergism and when I looked subjectively at my own salvation I knew that there could be nothing but the monergistic grace of God at work in saving me. It's strange that I had not realized this before but I now understood the vague sense of unease I had always had with the Arminianism I once thought I embraced. And while many, perhaps the majority, of Arminians will say that they are monergists, when the mechanics of their system is taken into account I can't help but think it looks pretty synergistic to me.

But while monergism was something I could not deny and while I came to the conclusion that a denial of monergism is a very dangerous theological position to hold, I could not go the rest of the way with my Calvinistic brothers. While they generally seemed to be much more humble in their relation to the Word of God compared to many Arminians I had known, it still seemed that the system of Calvinism didn't fit well in places with what is revealed in Scripture, especially in terms of the scope of Christ's atoning work and God's will for the salvation of all sinners. If you've read this far you probably don't need to be reminded of the many verses which would indicate that Christ did indeed die for the sins of the whole world and that God does indeed desire that all should reach repentance and not perish (2 Peter 3:9). I know that Calvinists have their verses too which would seem to refute the Arminian system of thought.

I write all of that lengthy preamble to give some sense of why I felt so blessed by two sermons I recently heard preached on consecutive Sundays. On the first of those two Sundays the text was Isaiah 64:1-9. Rarely have I heard the holiness of God preached in a clearer or more forceful way. It is here in Isaiah that we see that the best "righteousness" we could ever attempt to offer to God is "as filthy rags." It is the frequent denial or underestimation of the infinite magnitude of God's holiness which allows some to think that they have something to contribute for their salvation, that they have some righteousness of their own in which they can stand before God. But this idea that we contribute something to our own salvation is also refuted here by the prophet when he says in v. 7, "there is no one who calls upon your name, who rouses himself to take hold of you..." Perhaps one could argue that this very clear proclamation of monergism applied only to some specific group of people and not to humanity as a whole. But when this verse is read in the context of the teachings of Paul and of Christ, "No one can come to me unless the Father who sent me draws him (John 6:44)," then I think one can do nothing but accept that truly no one rouses himself to "take hold of God." No boasting is allowed because the glory of salvation, from beginning to end, goes to God and His amazing grace to helpless sinners who could do nothing to save themselves (Romans 3:27).

A week after the holiness of God, the hopeless state of sinners and the saving grace of God in Christ, by His shed blood, toward those hopeless sinners, was so emphatically proclaimed, the text which was preached was 2 Peter chapter 3. Here the mercy of God was proclaimed in His "slowness" and patience in allowing sinners time for repentance. 2 Peter 3:9 reads, "The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance." Here the preacher acknowledged the monergism which he had preached the week prior but I was so thankful that he did not then begin advocating some system of theology to make sense of the paradoxical nature of these claims of Scripture, that salvation is of God alone without admixture of some work of man and that God desires that none should perish. Yet Scripture is also clear that not all will be saved. It cannot be denied that hell is a real place which will be inhabited by many for all of eternity. Instead of assuming some "secret will of God," where He in reality only desires the salvation of some, or by giving man glory in salvation by making a "decision" into the decisive saving act, the Pastor simply stated, "the paradox must stand." I was so thankful for the freedom given in this statement, the freedom to simply believe the plain teaching of Scripture without assenting to some system of thought which may make perfect logical sense but which seems to deny some important aspect of who God is or who we are as helpless sinners.

Stating that "the paradox must stand," is taking a position of humility. It feels good to think we have things figured out. It's very satisfying to have five or seven points which fit together with perfect logic in explaining the relationship of God to man. It's also satisfying to many to deny the gravity of the fall and the depravity of man and imagine that we are capable of cooperation with God in our salvation instead of simply acknowledging that we are dead in our sins, can offer nothing toward the gaining of salvation and that all of our righteousness is in Christ, in His shed blood. Being humble before the Word of God and allowing paradoxes to stand has been one of the hardest lessons for me to learn as a Christian. I'm thankful to sit under the preaching of one who strives not to go beyond what is revealed in the Bible and I hope that God will allow me to do likewise when I meditate on Him and His ways.

Blessed by Affliction

Affliction is one of God’s medicines. By it He often teaches lessons which would be learned in no other way. By it He often draws souls away from sin and the world, which would otherwise have perished everlastingly. Health is a great blessing, but sanctified disease is a greater. Prosperity and worldly comfort, are what all naturally desire; but losses and crosses are far better for us, if they lead us to Christ. Thousands at the last day will testify with David, “It is good for me that I have been afflicted.” (Psalm. 119:71).

- J.C. Ryle from his Expository Thoughts on the Gospels: John, Volume 1 (H/T: J.C. Ryle Quotes)

Reformation Day: "All works are condemned"

Now, if there must be error, those who say that the grace of God is priced high, and account it dear and costly, err less shamefully and presumptuously than those who teach that its price is a tiny trifle, and account it cheap and contemptible. Paul, however, pounds both errors to a single pulp with one word when he says that all are justified freely, without the law, and without the works of the law. The assertion that justification is free to all that are justified leaves none to work, merit or prepare themselves, and leaves no work that can be said to carry either congruent or condign merit. By the one cast of this thunderbolt, Paul shatters both the Pelagians with their total merit and the Sophists with their tiny merit. Free justification does not permit you to set men working for it, for free donation and preparation by working are manifestly incompatible. Furthermore, justification by grace does not permit you to regard the worthiness of any person, as Paul says in the eleventh chapter [of Romans]: 'If by grace, then it is no more of works; otherwise, grace is not grace' (v. 6). So, too, he says in the fourth chapter: 'Now to him that worketh the reward is reckoned, not of grace, but of debt' (v. 4). And so my good Paul, the scourge of 'free-will', stands undefeated! He lays low two armies with a single word! For we are justified without works, all works are condemned, whether small or great; Paul exempts none, but thunders impartially against all.

-Martin Luther,

The Bondage of the Will

C.S. Lewis on Tyndale and Protestantism

In reality Tyndale is trying to express an obstinate fact which meets us long before we venture into the realm of theology; the fact that morality or duty (what he calls ‘the Law’) never yet made a man happy in himself or dear to others. It is shocking, but it is undeniable. We do not wish either to be, or to live among, people who are clean or honest or kind as a matter of duty: we want to be, and associate with, people who like being clean and honest and kind. The mere suspicion that what seemed an act of spontaneous friendliness or generosity was really done as a duty subtly poisons it. In philosophical language, the ethical category is self-destructive; morality is healthy only when it is trying to abolish itself. In theological language, no man can be saved by works. The whole purpose of the ‘Gospel,’ for Tyndale, is to deliver us from morality. Thus, paradoxically, the ‘Puritan’ of modern imagination—the cold, gloomy heart, doing as duty what happier and richer souls do without thinking of it—is precisely the enemy which historical Protestantism arose and smote.

- C.S. Lewis, English Literature in the Sixteenth Century

2 truths

From the scarcity of blog posts lately perhaps you can guess that the last few months have been challenging for me. This is true. I can say with certainty that I've never in my life worked as hard as I worked when I was on my CCU rotation in August. I truly felt burned out by the end of that month. September has been a bit of a much-needed breather but even my current rotation is very hard work compared to medical school or anything else I did before that.

It has been a mentally exhausting few months and what makes it more difficult is that it's very hard to see much light at the end of the tunnel. I know I am slowly adjusting to the realities of being a resident physician but this adjustment has not been pleasant nor fun.

Two spiritual truths have given me much comfort at times over the past month or so. Thinking about both of these truths has pretty much been birthed at Hockinson Apostolic Lutheran Church where I've been attending whenever I have a 2-day weekend and thus can make the 2 hour drive home to Battle Ground. I was reminded of one truth through hymn-singing and the other through hearing it preached.

The first truth I was reminded of is "He Leadeth Me." We sang this hymn, penned by Joseph Gilmore in 1862 as he meditated on the 23rd Psalm, one Sunday last month and I couldn't get it out of my head. This is one of the rare times when I'm very thankful for a song I can't get out of my head. The refrain goes:

He leadeth me, He leadeth me,
By His own hand He leadeth me;
His faithful follower I would be,
For by His hand He leadeth me.

Some of the verses are:

He leadeth me, O blessèd thought!
O words with heav’nly comfort fraught!
Whate’er I do, where’er I be
Still ’tis God’s hand that leadeth me.

Sometimes mid scenes of deepest gloom,
Sometimes where Eden’s bowers bloom,
By waters still, over troubled sea,
Still ’tis His hand that leadeth me.

And when my task on earth is done,
When by Thy grace the vict’ry’s won,
E’en death’s cold wave I will not flee,
Since God through Jordan leadeth me.

That Sunday night, not looking forward to the long and difficult week ahead, I sought the Lord and worshipped Him, singing this song. I was overwhelmed by the joy it brought me to think that no matter what I face I can be confident that "He leadeth me." A friend recently text-messaged me a verse from Isaiah which confirms this promise of God to lead us, the text reads, "For I, the Lord your God, hold your right hand; it is I who say to you, 'fear not, I am the one who helps you (Isaiah 41:13)." When I think of the most difficult days of being an intern, when I want to run from the hospital, truly this truth is "with heav’nly comfort fraught."

The second truth I was reminded of is a truth all Christians should look forward to, that is, Christ's return at the end of the age. I heard two men mention the imminency of Christ's return while preaching, first at the Amboy Grange and then at the Hockinson church by Pastor Holmgren. I realize that the return of Christ is something that Christians have expected in their own lifetime throughout the history of the church. But hearing it preached by men whom I respect filled me with much excitement and also provided great relief. Thinking that "He will come again" and that He could come at any moment made me realize how little and transitory are the worries that tend to completely overwhelm my thoughts lately when thinking of all of my responsibilities as an intern. When we see Christ coming on the clouds all these things which seem so overwhelmingly important will fall down as nothing as every knee shall bow and every tongue confess that Jesus Christ is Lord.

So in the midst of much struggle the Lord is providing for this wretched sinner who deserves none of His goodness and who has yet been showered in His goodness since the day I was born. O to grace how great a debtor daily I'm constrained to be!

Maranatha! Come Lord Jesus!

The acceptable heresy

A couple of months ago I had a theological sparring session with a fellow young Anglican over the issue of Open Theism. He had written a post on his blog in which he referred to one of Open Theism's chief advocates, Greg Boyd, as "orthodox." I challenged him on this but was somehow not surprised that there was no retreat on his part from his claim that Open Theism can somehow fit into Christian orthodoxy. It also surprises me to see this heresy raising it's ugly head in "evangelical" Anglicanism, a movement that so many have joined out of a deep respect for the tradition and thought of great men and women of God throughout the history of Christ's holy Church. But there is no precedent for the acceptance of Open Theism in Eastern Orthodox, Roman Catholic, Reformed or any other major strain of Christian thought throughout the history of the Church. For all of their faults none of those groups claiming to be the "true church" have ever sought to deprecate their concept of God by denying His omniscience. In the quote below, St. Augustine gives a strong refutation of that which has become, in many circles, an acceptable "orthodox" heresy.

For He does not pass from this to that by transition of thought, but beholds all things with absolute unchangeableness; so that of those things which emerge in time, the future, indeed, are not yet, and the present are now, and the past no longer are; but all of these are by Him comprehended in His stable and eternal presence. Neither does He see in one fashion by the eye, in another by the mind, for He is not composed of mind and body; nor does His present knowledge differ from that which it ever was or shall be, for those variations of time, past, present, and future, though they alter our knowledge, do not affect His, "with whom is no variableness, neither shadow of turning." Neither is there any growth from thought to thought in the conceptions of Him in whose spiritual vision all things which He knows are at once embraced. For as without any movement that time can measure, He Himself moves all temporal things, so He knows all times with a knowledge that time cannot measure. And therefore He saw that what He had made was good, when He saw that it was good to make it. And when He saw it made, He had not on that account a twofold nor any way increased knowledge of it; as if He had less knowledge before He made what He saw. For certainly He would not be the perfect worker He is, unless His knowledge were so perfect as to receive no addition from His finished works.

- St. Augustine, City of God

J. C. Ryle: War and Peace

Sanctification, again, is a thing which does not prevent a man having a great deal of inward spiritual conflict. By conflict I mean a struggle within the heart between the old nature and the new, the flesh and the spirit, which are to be found together in every believer (Gal. 5:17). A deep sense of that struggle, and a vast amount of mental discomfort from it, are no proof that a man is not sanctified. Nay, rather, I believe they are healthy symptoms of our condition, and prove that we are not dead, but alive. A true Christian is one who has not only peace of conscience, but war within.

-J. C. Ryle (H/T: John Piper)

Wolves in sheep's clothing and works-righteousness

This morning I worshipped with brothers and sisters at Hockinson Apostolic Lutheran Church in Hockinson, Wash., and was very blessed by the preaching of Pastor Ron Holmgren. We also received the sacrament of Holy Communion this morning and it was a great joy to break bread with these brothers and sisters for the first time. When I make the 2-hour trip home to Battle Ground on the weekend it usually means worshipping either at Battle Ground Foursquare Church or at Hockinson Apostolic Lutheran. Hopefully soon I will also have a church to call home in the Lacey area near where I work.

Pastor Holmgren made two interesting points in his sermon this morning that I wanted to post on this blog. His text was Matthew 7:15-29. The first point he made was from verse 15, the warning about false prophets as ferocious wolves in sheep's clothing. I liked something he said and I'm paraphrasing here but it was something like, the false prophets want the people for themselves - to devour them, but the true prophets, the true preachers of God's Word, also want the people, but they want them for Christ.

I think the two on the surface can have some similarity (sheep's clothing) but for the false preachers, their own worldly benefit is the end for which they preach or prophesy, while for the true prophet or preacher the only end is God and His glory. When I heard Pastor Holmgren's statement I thought of the celebrity culture within so much of Evangelical Christianity where many ministries seem all about the glory of whoever is running the ministry and not about Christ's glory. I think the point being made here is also a good example of the extreme counter-cultural values of Christ's church - while in the world people seek to misuse whatever they've been blessed with to get a good name for themselves or gain riches and power, in the church we should be using properly all the things God has blessed us with to point only to Him, boasting only in Christ and His cross, knowing that every good thing we have is not because of some inherent goodness or merit of our own but solely by the grace of God.

The second point that really hit me from today's sermon was from verses 21 through 23, Christ's warning that not everyone who says to Him "Lord, Lord," on the last day will enter the kingdom of heaven. Pastor Holmgren drew many points from this Scripture but the one that really struck me was that those who said "Lord, Lord," here but do not enter the kingdom of heaven seem to proudly point to their own works, even works done in Christ's name, as a reason why they should be allowed into heaven. I had never thought of this Scripture in this way but it is a frightening example of those who rely on their own works, outwardly "good" works, to get into heaven. But to those finding security in their own works the Lord declares, "I never knew you; depart from me, you workers of lawlessness."

One thing I've come to appreciate about Pastor Holmgren's preaching is that he always reminds us of the gospel, that all of our hope is in Christ and His work and not in our own. For anyone aware of their sin, for Christians who love the Lord and yet see so much rebellion remaining in their sinful flesh, only this message of Christ and His righteousness imputed to sinners can bring comfort and joy. I was thankful to hear that message this morning.

Pascal on man's plight:

If man is not made for God,

why is he only happy in God?

If man is made for God,

why is he so opposed to God?

- Blaise Pascal, Pensées, as read in R.C. Sproul's The Holiness of God

12 Ways to Glorify God at Work

A good word from Josh Etter at Desiring God about glorifying God at work. As I look forward with some anxiety to the new job I have before me, the thing that most relieves my anxiety is the knowledge that God will be using me for His glory here. That knowledge can make any work seem bearable and worthwhile. Here's the beginning of Josh's blog post:

Mark Twain once said, "Work is a necessary evil to be avoided." Although there may be days when we feel like he got it right, we know God has ordained work as a stewardship of his created world (Genesis 1:28; 2:15). He has designed work for his glory and our good. But how might we glorify God at work? This list is not exhaustive, but here's at least 12 ways...

Read the rest here:

12 Ways to Glorify God at Work

For our God is a consuming fire

I picked up a new book yesterday after getting off of work for the weekend. I'm still reading St. Augustine's The City of God but that is going to be a long-term project. The book I picked up yesterday was written by a man for whom I have gained ever-increasing respect over the past few years. The man is R.C. Sproul and the book is The Holiness of God.

Also over the past few years I've become more and more convinced that it is God's holiness which is His attribute most frequently distorted or forgotten in our modern context among Christians from many different churches and denominations. It is this forgetfulness about God's holiness which leads to people rejecting certain stories of the Old Testament which they find unsettling, such as the conquest of Canaan under Joshua or the death of Uzzah as he reached out to steady the Ark of the Covenant. In my opinion, the New Testament presents even greater problems for those who distort or forget God's holiness. This is because when God's holiness is down-played or distorted there is no way to understand the cross while being faithful to Scripture. There is no way that Isaiah 53 can be affirmed as a prophecy concerning the crucifixion of our Lord, much less the words of St. Paul who wrote that Christ saved us from God's wrath in Romans 5:9. Without a proper understanding of God's holiness one can make no sense of the wrath of God which is frequently mentioned in Scripture. It would make no sense that in the saving of sinners that Christ was "crushed for our iniquities," and that upon Him, "was the chastisement that brought us peace (Isaiah 53:5)," much less that, "it was the will of the Lord to crush him (Isaiah 53:10)."

I respect R.C. Sproul for a number of reasons, most importantly for his obvious love of the Lord, but also because he strikes me as a very intelligent man and because he seems to be well-read in Church History. I was very impressed that in the first chapter of The Holiness of God, Sproul interacts a lot with the writings of St. Augustine and even cites Augustine's writings as something which first caused him to be intrigued by the holiness of God. Sproul begins his third chapter with an amazing quote from St. Augustine touching on the holiness of God which I will conclude with:

What is that which gleams through me

and smites my heart without wounding it?

I am both a-shudder and aglow.

A-shudder, in so far as I am unlike it,

aglow in so far as I am like it.

- St. Augustine

Augustine on end-times nonsense

Augustine isn't going camping...

But He said, "It is not for you to know the times, which the Father hath put in His own power." When they got that answer, they had not at all questioned Him about the hour, or day, or year, but about the time. In vain, then, do we attempt to compute definitely the years that may remain to this world, when we may hear from the mouth of the Truth that it is not for us to know this. Yet some have said that four hundred, some five hundred, others a thousand years, may be completed from the ascension of the Lord up to His final coming. But to point out how each of them supports his own opinion would take too long, and is not necessary; for indeed they use human conjectures, and bring forward, nothing certain from the authority of the canonical Scriptures. But on this subject He puts aside the figures of the calculators, and orders silence, who says, "It is not for you to know the times, which the Father hath put in His own power."

-St. Augustine, City of God