Carl Trueman (31)
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The theology of the cross is not a cerebral thing; it profoundly affects our Christian experience and existence, making demands upon our whole lives and turning theology into something which controls not just our thoughts, but the very way in which we experience the world around and taste the blessing and fellowship of God himself.
Theology masters the man; the man is never to master the theology.
Luther's doctrine of justification depends upon two things: the constant preaching of the wrath of God in the face of sin; and the realization that every Christian is at once righteous and a sinner, thus needing the hammer of the law to terrify and break the sinful conscience.
A world, and a church, which is hooked on novelty like some cultural equivalent of crack cocaine needs the cold, cynical eye of the historian to stand as a prophetic witness against it.
If the church as a whole is losing its ability to be "salt and light" in the culture, it is not because its members have no opinion of the films of Bernardo Bertolucci, no appreciation for the poetry of Emily Dickinson, and no regular slot on The Charlie Rose Show. More likely, it is because they do not have a solid grasp of the basic elements of the faith, as taught in Scripture and affirmed by the confessions and catechisms of the church.
The task of the preacher, therefore, is to take the Bible and to do two things in every sermon: destroy self-righteousness and point hearers toward the alien, external righteousness of Christ.Luther on the Christian Life: Cross and Freedom
The collapse in evangelical doctrinal consensus is intimately related to the collapse in the understanding of, and role assigned to, Scripture as God's Word spoken within the church.Reformation: Yesterday, Today and Tomorrow
In the past, music was always a live, and often a communal, activity. Somebody had to be playing music for it to be heard; and somebody had to be present in order to appreciate it. Now we can listen to whatever music we choose, whenever we want, and, perhaps most significant of all, we can do so in privacy. Music has been transformed from something with a primarily live and communal focus (live concerts notwithstanding) and has become most commonly an item of consumption for the individual. If expressive individualism has come to focus on personal satisfaction as the meaning of life, technology has served that cause well.
To respond to our times we must first understand our times.
In biblical times or in ancient Greece, sex was regarded as something that human beings did; today it is considered to be something vital to who human beings are.
Nietzsche's notion that morality is really about taste is very helpful in thinking about our current moral climate. So often the language we use confirms that Nietzsche's perspective is now a cultural intuition. So often we will speak of morality in terms of taste or aesthetics: "That remark was hurtful;" "That idea is offensive;" "That viewpoint makes me feel unsafe." Notice that such expressions do not make a statement about whether the matters in hand are right or wrong. In fact, the underlying assumption is that the offensiveness or hurtfulness of them is identical with the moral content. The subjective response has become the ethical criterion for judgment.
To use a distinction deployed by philosopher Roger Scruton, pornography is about bodies, not faces. If sex is just about my pleasure, any body will do as a partner. But in a marriage, the specific identity of the sexual partners is critical. The purpose of sex is not to have sex but to make love, to reinforce a relationship with a particular person—or, to use Scruton's terminology, with a face, not just with a body.
If the expressive individual sees personal satisfaction or happiness as central to the fulfilled human life, then pornography allows for the realization of that in sexual terms. It presents the sexual act as something whose significance is found simply in the pleasure of the observer or consumer.
Of course, that a sentence is utterly fallacious has never prevented it from being believed by large numbers of people and, on occasion, used as a foundational principle for a comprehensive philosophy of life.
obsession with method is one of the baleful aspects of modern literary theory, and it has not served society well in promoting the reading or writing of literature.
Indifference, the plague of modern Western culture in general and evangelicalism in particular, is at best the result of intellectual laziness, at worst a sign of moral abdication.
If God's words determine reality, then of all the things a pastor does, speaking the words of God to the congregation is the most important.
Command, promise, Messiah—the basic terms of the Bible's message are ineradicably verbal and cannot be communicated in isolation from words. Bin the words and whatever else you are left with; it is not Christianity, biblical, historical or otherwise. We do need to think about how such a word-based religion can be communicated in this day and generation; we do need to avoid at all costs becoming a middle-class ghetto for frustrated academics. But we also need to be faithful to the Bible's own form and matter, both of which involve words at their very centre. Let us not despair: the Word is not just the Word; it is the Word of, in, and through the Spirit. It is powerful in its very essence. Our task is ultimately to communicate it; the power of the communication resides in God alone. Let us remember the words of Isaiah and concentrate not so much upon technique as upon the moral attitude we should adopt: This is the one I esteem: he who is humble and contrite in spirit, and trembles at my word. (Isa. 66:2)."
divine love, by contrast, is not reactive but creative: God does not find that which is lovely and then move out in love toward it; something is made lovely by the fact that God first sets his love upon it. He does not look at sinful human beings and see among the mass of people some who are intrinsically more righteous or holy than others and thus find himself attracted to them. Rather, the lesson of the cross is that God chooses that which is unlovely and repulsive, unrighteous and with no redeeming quality, and lavishes his saving love in Christ upon it.
We may live in an age when everything has to be "radical" and "revolutionary." For Luther the most radical thing one could do was to learn the basics of the faith with the simple trust of a little child.
As humans are at once both righteous and sinful, so human existence is at once both heartbreaking and hilarious.
A movement that cannot or will not draw boundaries, or that allows the modern cultural fear of exclusion to set its theological agenda, is doomed to lose its doctrinal identity. Once it does, it will drift from whatever moorings it may have had in historic Christianity.
The stories the modern world tells us are powerful: the future-oriented promise of science, the technology that privileges the young, the materialistic paradise offered by consumerism, which is always just around the next corner, the dying of confidence in words, the fragmentation of human nature, the distrust of traditional structures and notions of authority, and the wicked results of saying that somebody else is wrong and does not belong. All of these in their different ways make the idea of doctrinal Christianity, expressed in creeds and confessions, both implausible and distasteful; and all of them are part of the cultural air we all breathe.
The law says, 'do this,' and it is never done. Grace says, 'believe in this,' and everything is already done.
Cultural relevance can be a cruel mistress.
The intuitive moral structure of our modern social imaginary prioritizes victimhood, sees selfhood in psychological terms, regards traditional sexual codes as oppressive and life denying, and places a premium on the individual's right to define his or her own existence. All these things play into legitimizing and strengthening those groups that can define themselves in such terms. They capture, one might say, the spirit of the age.
The answer to the problem of evil does not lie in trying to establish its point of origin, for that is simply not revealed to us. Rather, in the moment of the cross, it becomes clear that evil is utterly subverted for good.... If God can take the greatest of evils and turn them for the greatest of goods, then how much more can he take the lesser evils which litter human history, from individual tragedies to international disasters, and turn them to his good purpose as well.
Heresy is usually quite sophisticated, actually has a meaning, and is to be taken very seriously. It is therefore to be carefully distinguished from turgid, pretentious, badly-written Bullsgeshichte, to use the technical German theological term.
Every age has had its darkness and its dangers. The task of the Christian is not to whine about the moment in which he or she lives but to understand its problems and respond appropriately to them.
The question becomes more pressing when we note that much of the best work on classical theism and Trinitarianism of the last thirty years has been done by Roman Catholic theologians. One thinks, for example, of the work of Brian Davies, Khaled Anatolios, Lewis Ayres, Gilles Emery, Thomas Weinandy and Matthew Levering. Evangelical work in the same field has tended to be less rigorous or, worse still, to deviate from classical orthodox notions of God and Trinity. Immutability, impassibility, and doctrines such as the eternal generation of the Son have been abandoned or reduced in importance by large sections of the evangelical world.http://reformedanglicans.blogspot.ca/2015/03/17-march-2015-ad-ecttale-of-two.html
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