Another week in my life: Day 1

Last year, I turned the blog into a kind of online diary. Some readers, (well at least two) said that they found the exercise helpful, so I thought that I might have another stab at it. Here goes.

After breakfast, prayer and meditation on sermon notes for an hour. Then family worship (I read Psalms 124-127 and prayed). Put Sunday roast (pork) in the oven and leave for church. This morning I preached to Ebenezer Baptist Church on John 7:53-8:11. I didn't really want to say too much on matters of textual criticism, as it was more of an evangelistic message. But felt I had to mention something. We use the New King James version, but if people were following in the NIV, the verses would have been missing or bracketed off as disputed. Pretending that these issues do not exist plays into the hands of conspiracy theorists who claim that the church is not open about textual differences. Leon Morris and Don Carson argue pretty strongly that the verses do not belong in John's Gospel. William Hendricksen suggests that on balance they are authentic, but he is not dogmatic. I'm not entirely sure about the passage. The case against its inclusion seems pretty strong. But all seem to agree that the incident really happened and that we can learn something from it. Anyway, my main points were: 1. A dilemma for Jesus - should the woman taken in adultery be stoned? 2. How Jesus resolved the dilemma - 'Let him who is without sin cast the first stone'. 3. Jesus' words to the woman, 'Neither do I condemn you, go and sin no more'. I emphasised that we should be careful about judging others - Matthew 7:1ff. Jesus had the right to condemn the adulterous woman but he did not because he came to save not condemn sinners (John 3:17). Although there is no condemnation for those who are in Christ (Romans 8:1), those who are forgiven are told to go and sin no more.

Paul Oliver, pastor of Bradford-on-Avon Baptist Church and I did a pulpit swap this evening, with him preaching at Ebenezer. Pulpit swaps are a good way of encouraging fellowship between churches. They also give you a sense of the challenges and encouragements that fellow pastors are facing in the congregations they serve. I spoke on Luke 7:36-50. 1. The parable of the two debtors. 2. The principle: those who have been forgiven much will love much. 3 The practice: love for Christ means costly self-giving service 4. The promise: your sins are forgiven, go in peace. Should you wish, you can listen here or download here.

On getting home we had a time of family worship before putting the children to bed. On Sunday evenings we are using Take Care in the Bath by Jim Cromarty, an excellent series of thought provoking stories. Today's installment led to a discussion of how we know that Christianity is the true faith. I read Psalms 127 & 128 and we prayed around.

Read a bit of William Hague's enjoyable William Wilberforce biog. Only two chapters to go. Not too heavy, good for Sunday night reading. Anything more substantial at the end of a Lord's Day would break my brain. Off to bed after own devotions feeling pleasantly tired.

Lectures to my Students by C. H. Spurgeon

Lectures to my Students, by C. H. Spurgeon,
Banner of Truth Trust, 2008, 911pp.

All three volumes of Spurgeon’s famous lectures plus Commenting and Commentaries have been included in this book. The preacher originally gave these talks to his students on Friday afternoons at the end of a full week of studies. He deliberately adopted a lively and humorous style to maintain their attention. The lectures are shot through with the ready wit and wisdom of the C. H. Spurgeon. One can imagine his students chuckling as he ridiculed the preacher who proclaimed of the love of God with clenched fists or poked fun at men who spoke in an unnatural “parsonic” voice. But there is also a high seriousness in these addresses. Spurgeon’s aim was to train men to be earnest, soul-winning preachers of the Gospel. He is deeply searching in his treatment of subjects like the minister’s self watch, the call to the ministry, the life of prayer and the work of the Holy Spirit in connection with our ministry.

The lectures are packed with good advice on gaining the attention of a congregation, extemporary speech and open air preaching. Spurgeon also devotes a talk to need for ministers to have a ‘blind eye and deaf ear’ so they don’t succumb to pastoral paranoia. His insistence that pastors must strive to become pastor-theologians and that sermons should be packed with sound doctrine is most welcome.

The best material is found in the first two series of lectures, prepared for the press by the man himself. The posthumously published third series is entirely devoted to ‘The Art of Illustration’. The preacher makes some telling points on the need for good sermon illustrations. But on the whole, this series does not match the vitality and vigour of the earlier talks. Several lectures consist of Spurgeon providing example after example of illustrative matter. He quotes older writers, lengthy pieces of doggerel, Aesop’s Fables, and chunks from various ‘Cyclopedias of Illustrations and Anecdotes’. Some of these illustrations may be of use to the contemporary preacher, but many are slightly quaint and old fashioned.

Men thinking about entering the ministry and theological students should read this book. Lay preachers would also benefit from Spurgeon’s counsels. More experienced ministers will find help here too. The chapter on The Minister’s Fainting Fits will be a tonic to many a weary pastor. Those feeling a little stagnant and jaded will be roused to fresh growth and development by The Necessity of Ministerial Progress.

In reviewing what Spurgeon had to say on preaching and the ministry, I feel a bit like a painter and decorator being asked to pass comment on a Rembrandt masterpiece. It has been a tough job, but someone had to do it. The Banner of Truth Trust is to be congratulated on the publication of this handsome reprint. [Reviewed for Protestant Truth magazine].

LTS Thanksgiving Service for Philip and Jennifer Eveson

Philip Eveson has now stepped down from the role of Principal of the London Theological Seminary. A special Thanksgiving Service was held to recognise the work of Philip and Jennifer Eveson. Our chairman Irving Steggles emphasised that this was a service of worship. The aim was that God should be glorified in everything that was said and done.

Graham Harrison of Newport spoke on behalf of the faculty with warmth and his customary dry wit. He pointed out that Philip had worked at the Seminary since its inception in 1977, when LTS began to meet in the premises of the Kensit Memorial College. Before that, Mr. Eveson was Principal at Kensit Memorial College, a post he applied for at Mr. Harrison's suggestion. It was Philip Eveson who first spoke to Lloyd-Jones of the possibility of a new seminary being sited at Kensit Memorial College. Graham Harrison cheekily remarked that if Philip had been been a crusty old bachelor, he would of lurched from crisis to crisis. But in God's goodness, he was able to exercise such a long and fruitful ministry at the college due to the constant support of his wife, Jennifer.

David Earl spoke on behalf of the students. He said that with their openness and accessibility, Philip and Jenny had given LTS, a place of learning, a family atmosphere. For years it was the Evesons' custom to have lunch with the students. I often used to sit near them at lunchtime. I well remember the theological discussions and friendly banter at the meal table. A specially produced book, containing remarks by students past and present was presented to Mr. Eveson.

Philip Eveson seemed deeply touched by all this, and in response spoke gratefully of God's kindness to him during his years at the seminary. He expressed satisfaction that in the Lord's providence, an LTS trained man would be suceeding him as Principal. He also paid fitting tribute to his wife for all her help and support.

Geoff Thomas preached on Psalm 92:13-15. The tree pictured in the Psalm is an image of the child of God, who has been...

I. Planted in the house of the Lord

Philip, like Geoff was the child of a christian family. They were prayed for boys who were taught the truths of the gospel from a young age.

II. Flourishes in the courts of our God

Philip was nurtured in the piety of Welsh Calvinistic Methodism. He was one of "The Doctor's boys", a generation of men who were steeped in biblical emphases of Calvinistic Methodism. Geoff listed the key characteristics, 1. Christ centeredness. 2. A sense of the seriousness of sin. 3. The importance of holiness without which no one will see the Lord. 4. The inseparability of faith and repentance. Those who believe in Christ also turn from sin. 5. The whole Christ applied to the whole man. Christ the prophet instructs us, Christ the priest saves us by his sacrificial death, Christ the King rules over us. 6. Tensions and struggles with sin in the Christian life. 7. Every Christian should seek full assurance of faith. 8. Those whom God preserves also persevere in godliness.

III. Bears fruit in old age

Geoff spoke of Philip's fruitful ministry at LTS, which would continue through the students he had trained and through his books and writings. The Great Exchange (Day One Publications) had alerted many to the dangers of the new perspective. He had also written with discernment on trends in Evangelical Anglicanism that tend to downplay the work of the Spirit in preaching. Mr. Eveson's commentaries on Genesis and Leviticus (Evangelical Press) will be of lasting value to the church. Philip will serve as Principal Emeritus for one year alongside new Principal Robert Srtivens, before retiring to his beloved Wrexham in North Wales. Geoff promised there would be many opportunities for Philip to preach God's Word in the Principality.

IV. What the tree declares

Geoff brought his message to a close by reflecting on Psalm 92:15

1. The Lord is upright. 2. The Lord is my rock. 3. There is no unrighteousness in the Lord.

The Service closed with the singing of O Spirit of the living God. This was a fittingly God-centred conclusion to our thanksgiving service, that expressed Philip Eveson's loging for an outpouring of the Spirit upon those who preach the gospel.

LTS End of Year Service Report

The London Theological Seminary End of Year Service was a grand occasion. Kensit Memorial Chapel was packed to capacity. The great congregation comprised of members of the faculty, students past and present, members of churches with students at the Seminary, friends from Kensit Evangelical Church and supporters from other local fellowships. The service was ably chaired by the affable chairman of the board, Irving Steggles. We began by singing The God of Abraham praise. The congregation certainly had a lot to thank God for. Nine students graduated this year, some from the UK others from as far afield as Madagascar and the Philippines. Each spoke warmly of the the Lord's help in their studies. Clearly, time spent at the Seminary will have a lasting impact of the lives and ministries of these men. That has been the case for this LTS alumni anyway.

Outgoing Principal, Philip Eveson gave his final end of year report. He emphasised that LTS is a theological seminary not a Bible college. The aim of the Seminary is to train men for the Ministry by grounding them in the various theological disciplines; exegetical, biblical, systematic and pastoral. He welcomed the appointment of his successor, Robert Strivens and expressed the hope that under his leadership LTS would continue to grow and develop.

The preacher was Michael Haykin. In his opening remarks, he testified to the help that he had received from the ministry of Martyn Lloyd-Jones, founder of the London Theological Seminary. Like me, Haykin had never heard "the Doctor" in person, but the writings and example of Lloyd-Jones had a huge influence on his life. In beginning his message Haykin quoted the words of Martin Luther,

"I simply taught, preached, wrote God’s Word; otherwise I did nothing. And then, while I slept, or drank Wittenberg beer with my Philip and my Amsdorf, the Word so greatly weakened the papacy that never a prince or emperor did such damage to it. I did nothing. The Word did it all."

The preacher argued that the main theme of the Acts of the Apostles is the onward advance of the Word of God. He drew attention to some of Luke's summary statements that bear this out, Acts 6:7. 12:24, 19:20, 28:30-31. Haykin then focused on the example of Apollos in Acts 18:24ff. Apollos was: I. Instructed in the Way of the Lord. II. Taught accurately concerning Jesus. III. Fervent in Spirit. In many ways he was a model gospel preacher. Through the preaching of such men, the Christian message rapidly spread throughout the Roman Empire. Rather than being swayed by the latest trends like the Charismatic movement, or Toronto Blessing, or the Emerging Church, Haykin urged the leaving students to preach the Word. Fads and fashions come and go, but "the word of the Lord endures forever." (1 Peter 1:25).

Appropriately enough, the service closed with the rousing hymn 'We rest on Thee', our Shield and our Defender!, sung as it should be to the tune Finlandia.

After the service we enjoyed a buffet tea on the college lawn. It was good to meet up with some LTS old boys who I had not seen for almost 20 years (I was there from 1988-1990). But the day was not over. Next up came a Thanksgiving Service for the work of Principal, Philip Eveson and his wife Jeniffer. Watch this blog for a report of proceedings.

London Theological Seminary End of Year Service

Later today we'll be off to to London to spend the night at Sarah's parents in Harrow so we can attend the LTS End of Year Service at 2.00pm on Saturday. The speaker will be Michael Haykin. I've really enjoyed some of his books, notably The God Who Draws Near, which is an excellent introduction to biblical spirituality. Michael also graced the "hot seat" for Blogging in the Name of the Lord: Series 2 (see here). So I'm looking forward to hearing him preach God's Word.

One of the highlights of the End of Year Service is listening to the testimonies of the leaving students. That part of the meeting will no doubt take me back to my end of year event in October 1990. Don Carson was the main preacher, speaking on John 1:1-18. I thoroughly enjoyed my time at LTS and found the course hugely profitable in many ways. But at the time, my future was a little uncertain. I was engaged to be married, yet I had no prospect of a call to a church. On top of that, my health was failing due to undiagnosed Addison's Disease. By the time the Doctors found out what was wrong with me later that summer, I was deteriorating rapidly and had to spend some weeks recovering in the Royal Free Hospital. But it wasn't all bad. The Banner of Truth had just published the second volume of Iain Murray's biography of D.Martyn Lloyd-Jones, The Fight of Faith. I was able to read huge chunks of the mammoth 831 page book while languishing on the hospital ward. I may have been unwell, but I was not so poorly as to put me off reading Murray on the Doctor. I was sick, not dead.

We haven't attended the End of Year Service for some time. But we are making the effort this year because Philip Eveson will be retiring as Principal. A special Thanksgiving Service will be held to mark his retirement at 4.30pm. Geoff Thomas will be the speaker. I hope that a good number of LTS old boys will be in attendance. Mr. Eveson has worked at the Seminary since its inception in 1977. Originally he was Resident Tutor, which was the post he held in my day. He was appointed Principal after Hywel Jones left the college in the early 90's. Philip will act as Principal Emeritus for a further academic year, working alongside his successor Robert Strivens. Mr. Eveson was not only my lecturer but also my pastor, as when living in London I joined the membership of Kensit Evangelical Church. He has a rather mischievous sense of humour. He used to tease Sarah and I something rotten when we were courting. Philip preached at my first induction service in Stalbridge, Dorset. He married Sarah and I at Kensit in July 1991. In addition, he conducted the thanksgiving service for our son Jonathan. When I did a theology degree a few years back, he kindly acted as my tutor. Philip Eveson has the mind of a biblical scholar and the heart of Gospel preacher. Thanks, Philip for all your help and encouragement over the years and for being a model pastor-theologian. May the Lord bless you in the next phase of your Christian service.

I'll post a report of the End of Year Service sometime next week. Mr. Eveson has agreed to a blog interview, which I'm hoping to publish soon (well, when he gets round to responding anyway!).

John Frame on why proof-texting isn't necessarily a bad thing

If there's one thing that most people seem to agree on it's that proof-texting is a bad thing. There must be more to theology than writing up a dollop of Reformed doctrine followed by a long list of "proof texts". Even in systematics, theological proposals should arise from direct engagement with the text of Scripture, not simply be "proven" by a string of references. At its worst proof-texting rides roughshod over the contextual meaning of Scripture. How many times have you laboriously read through a theologian's "proof-texts" only to find yourself asking, "What's that got to do with it?" Frame is not unaware of the downside of proof texting. But he makes the point that,

'after all has been said, theology really cannot do without proof-texts. Any theology that seeks accord with Scripture... has an obligation to show where it gets its scriptural warrant. It may not simply claim to be based on "general scriptural principles", it must show where Scripture teaches the doctrine in question.'

That's true enough. But is proof-texting the best way to go about it? Frame suggests that proof-texting has value as a "useful form of theological shorthand". Theologians should engage in thorough and responsible exegesis of Scripture. But this is not always required. Merely to cite Genesis 1:1 is enough to show that God created the heavens and the earth. As Frame points out, 'Scripture can, and often does speak without the help of the exegete.' He adds the rider that verses should not be quoted out of context. Theologians should have an accurate grasp of the meaning of the texts they cite. So, proof texting in itself is not necessarily a bad thing. Frame argues that the Bible itself uses proof-texts, although he does not give any proof-texts to prove his point!

I suppose proof-texting has its uses as a form of theological shorthand. But there can be no substitute for theology that has been enriched by the sustained exegesis of the biblical text. John Murray, Frame's old Professor shows us a more excellent way here.

(Quotes from The Doctrine of the Knowledge of God, John Frame, P&R, 1987, p. 197).

22 Dreams by Paul Weller

I have followed Paul Weller's career since I was in my teens. The Jam were my favorite band at that time in my life. Going Underground and Town Called Malice epitomised my sense of disillusionment with Thatcher's Britain. But there was always more to The Jam than agitpop. There was a tender romanticism too, expressed in songs like English Rose and Dreaming of Monday. When The Jam split up, I stuck around for Weller's next phase as leader of the Style Council. Although the band was slated by many Jam fans, some really good songs were produced in that period, such as Long hot summer, Speak like a child and Shout to the top. But for one reason or another I lost interest in what Weller was doing at the end of the Style Council years, as it seems did almost everybody else. Until that is the launch of his solo career, which coincided with the advent of Britopop in the 1990's. The man who inspired the likes of Blur and Oasis was back on form. His third solo album Stanley Road is full of classic Weller songs notably, Changing Man, Porcelain gods, and You do something to me. Thereafter the "modfather" has produced a series of so-so albums with some good songs, but nothing much to write home about.

So, what of 22 Dreams, a double album that takes listeners on a musical journey through the seasons? With 21 tracks and a deluxe edition that comes with a hardback book and an extra CD of "Demos & the Like", it certainly bucks the trend of throwaway downloadable pop. Musically, this is an ambitious piece of work. The thought of hitting 50 must have rejuvenated Weller's longsuffering muse. Each song is quite different. Styles vary from the folk influenced opener Light Nights to the impressionistic piano-led instrumental, Lullaby Fur Kinder. Weller returns to his soul roots in Have you made up your mind? The more rocked-up numbers buzz with energy and life, notably title track, 22 Dreams, Push it along and Noel Gallagher collaboration, Echoes round the sun. The famously grumpy Weller even manages to sound rather joyous when leading the chorus of "Ba da ba da bampa" on The dark pages of September lead.

Weller has been derided as a purveyor of "dad rock" for sad old 30 and 40 somethings (what's wrong with that exactly?). Invisible, one of the slower songs, sees him reflecting on the ageing process. With greying hair, he senses the colour draining from him, making him feel increasingly invisible. At least you've kept your hair, mate! Why walk when you can run? is a touching piece, inspired by the singer seeing his son run along the beach towards the sea while on holiday. As far as this dad is concerned, it is one of the best songs on the album. But not all tracks are to my taste. The foray into electronica on the instrumental 111 does not really work. Weller is no Thom Yorke. Where're Ye Go has a nice interplay of piano and violin but the vocal melody is repetitive and underdeveloped. The spoken word poem, God makes some good points about people only calling on the Almighty when they need him. But Weller's attempt to bargain with God belies the fact that his "God" is not the gracious and loving God of the Gospel. The Christian God freely offers us salvation and forgiveness in Jesus Christ, who died and rose again to give us new life and hope. Interestingly, God gets the final credit for "rain, thunder and elements" on the atmospheric closing track Night Lights. This is appropriate enough, given the CD's fixation with the rhythm of the seasons (Genesis 8:22). In all this is an intriguing and enjoyable album from Paul Weller, a mature but still restless changing man. 22 Dreams deserves its current place at the top of the UK album charts.

A Commentary on The Letters to the Thessalonians by Gene L. Green

The Pillar New Testament Commentary,
The Letters to the Thessalonians,
by Gene L. Greene, Eerdmans/Apollos, 2002, 400pp.

I've just finished a series of discussional Bible studies on 1 & 2 Thessalonians, and this was the most helpful commentary by far. In a masterly introduction, Green brings the political, social and religious history of ancient Thessalonica to life. By Paul's day Thessalonica, a thriving port on the Via Egnatia trade route was doing very well out of the Roman Empire. But in the past, Macedonian kings had a habit of rebelling against Rome. This helps us to see why the city authorities were so alarmed at Paul apparently defying the decree of Cesar by preaching "another king, one Jesus" (Acts 17:6-8). The social structure of the city, with its system of patronage is also important for understanding some of the issues that Paul addressed in his letters. Wealthy patrons would support a network of clients in exchange for their political loyalty. Rather than working for a living, clients would simply sponge off their well heeled patrons. The apostle challenged this practice both in his teaching and by reminding the church of his example in 1 & 2 Thessalonians, (1 Thess. 2:1-12, 4:9-12, 2 Thess 3:6-14).

Green has a high respect for the authority of Scripture. He treats Paul's letters to the Thessalonians as the very Word of God. He gives a crisp and clear exposition of the text, making the meaning plain. The commentator is alive to the theological dimensions of Paul's letters. Without being unduly sermonic, he suggests ways in which the text applies to the church today. Interpretive difficulties are faced honestly and fairly with due consideration given to the views of other scholars. Green proposes fresh and to my mind convincing reading reading of the "man of sin" passage in 2 Thessalonians 2. (See an earlier post on this here). Leon Morris' Tyndale New Testament Commentary on 1 & 2 Thessalonians (IVP) is succinct and helpful, but slightly dated. John Stott's Bible Speaks Today study on these letters (IVP) is typically well written and applicatory. I've been known to complain about the glut of commentaries on the market but Green makes a real contribution to our understanding of Paul's Thessalonian correspondence. If you are considering a series on the Thessalonian Epistles, get hold of this excellent commentary. You will find it an invaluable aid to accurate and telling exposition of this portion of God's living and enduring Word.

Between Scylla and Charybdis (Part 1)

In Homer's The Odyssey, the hero Odysseus is forced to choose between two monsters poised on opposite sides of the narrow Strait of Messina. Scylla dwelt on a rock. She had six heads and would gobble up any sailors within range. The sea monster Charybdis had a single gaping mouth that sucked in huge quantities of water and belched them out, creating deadly whirlpools. Odysseus had a terrible choice to make. To avoid Charybdis he would have to confront Scylla, knowing that some of his crew would certainly be eaten alive. But to avoid Scylla would mean sailing too close to Charybdis's swirling whirlpool and possibly lose his entire ship. He opted for the lesser of two evils, faced Scylla and only lost a few men. So the saying "Between Scylla and Charybdis" means to face two extreme dangers. Here are some extreme dangers in theology. Unlike Odysseus, we don't have to choose between them, as God has provided a safe passage for us in his Word.

1. Legalism and antinomianism. Strong legalism teaches that salvation is by works or that works make a contribution to our salvation in some way. A weaker form of legalism tends to see the Christian life in terms of keeping a set of rules that are not necessarily biblical. Antinomianism holds that as we are saved by grace, God's commands are irrelevant to Christian believers. Antinominanism is therefore detrimental to the life of holiness. We are saved by grace alone apart from the works of the law. But Jesus says, "If you love me, keep my commandments." (John 14:15).

2. Intellectualism and emotionalism. Intellectualism stresses that faith is mainly assent to biblical propositions. But this can lead to a cold, unfeeling approach to the Christian life. "True religion is more than a notion, something must be known and felt." True faith is exercised when the whole person; mind, heart and will trusts in God. Emotionalism virtually disregards biblical truth for the sake of exciting experiences. This can leave the believer at the mercy of fleeting moods and feelings. Christian emotions should arise in response to the truth of God applied to our lives by the Spirit. We must rejoice in the Lord rather than rejoice in the feeling of joy as an end in itself.

3. Pseudo-scholarship and anti-intellectualism. By pseudo-scholarship I mean scholarship that is not subject to the authority of Scripture. The task of Christian scholarship is to engage in serious biblical and theological study. The aim must be to help the church confess the biblical gospel more clearly, not to undermine the teaching of the Bible. Men who claim to acknowledge the authority of Scripture also become pseudo-scholars when their work ceases to be of any real use to the people of God. Anti-intellectualism has little time for biblical scholarship and theological study. But the Bible demands in-depth study if we are to understand and apply its message properly. The work of theologians and biblical scholars is to be treasured by the Church. God uses people with great intellectual ability like the apostle Paul, Augustine and Calvin for the building up of the body of Christ. The hand that works must not despise the eye that sees.

4. Ecumenism and isolationism. The aim of the ecumenical movement is to create one worldwide institutional church. In practice this means that the Protestant and Orthodox Churches would have to reunite with the Roman Catholic Church under the authority of the pope. Ecumenism minimises doctrinal differences for the sake of institutional unity. But the historic disagreements between Evangelical Protestants and the Roman Catholic church concern matters that are essential to the gospel such as justification by faith alone and that Jesus Christ is the sole mediator between God and men, not to mention the supreme authority of Scripture. In the ecumenical movement, serious theological differences are often relativised and regarded as mere matters of emphasis. Consistent Evangelicals cannot allow the biblical gospel to be treated as an "insight" that is no more or less valid than Liberalism or Roman Catholicism. The integrity of the gospel demands that Evangelicals separate themselves from the Ecumenical Movement. But some Evangelicals have gone to the opposite extreme. They become isolationists, moving in ever decreasing circles. Secondary issues like Bible versions or premillenial eschatology are made the basis for fellowship between churches. But the basis for fellowship is the gospel and it is scismatic to separate from other believers over secondary matters. Isolationists show scant regard for the true unity of the visible church for which Christ prayed, John 17:20 & 21.

5. Traditionalism and trendiness. Traditionalists tend to elevate their traditions to the level of Scripture. This is certainly the case with the Roman Catholic Church, but Protestants too can become traditionalists. Some churches demand that preachers pray to God in "Thees and Thous". But such a requirement cannot be justified from Scripture, where human beings and the devil as well as God are addressed (at least in the AV) as "thee" or "thou". Traditionalists almost invariably think that old is better than new. But Scripture, not time is test of truth. A tradition may simply be an old error, while new insights into the meaning of the Bible may be perfectly valid. Traditionalists risk consigning themselves to a cultural black hole by failing to relate the everlasting gospel to the contemporary world. On the other hand, trendies don't have a lot of time for tradition. They appreciate what is new and fresh. But Christians are part of the historic Church and we should value what the Spirit has taught believers in the past. We are not the first generation of Christians to interpret Scripture. The ancient creeds and confessions help us to read the Bible faithfully, avoiding blind alleys. Familiarity with church history helps us to identify when a "new insight" is really no more than a recycled heresy. Trendies can be so obsessed with "relevance" that they may be tempted to downplay aspects of the gospel that are especially problematic in the postmodern world. The exclusive claims of Christ do not seem too appealing to easy going relativists, so we had better not mention John 14:6 or Acts 4:12. The Emerging Church is an example of the triumph of trendiness over faithfulness. Christians are called to be faithful to the historic gospel and meaningfully engaged in the contemporary world.

More extreme dangers coming soon...

Rebellious Praise

"Praise is the great act of rebellion against sin, the great repudiation of our wicked refusal to acknowledge God to be the Lord. In sum, therefore the Church is holy as, day by day, it magnifies God and worships his name, ever world without end." (John Webster, Holiness)