Donald Miller and the Unpardonable Sin

Many have already taken Donald Miller to task for his express marginalization of what he labels as the "traditional" way of "finding intimacy" with God through the church.

Perhaps one critical aspect of Miller's "personal preference" that has not yet been addressed is its relationship to the so-called unpardonable sin. Thomas Goodwin, in The Trial of a Christian's Growth has this to say on the matter:

"Or else, as was said, they of their own accord 'forsake the assembly of the saints.’ The Apostle makes this a step to the sin against the Holy Ghost, Heb. x. 25. He saith, that when men forsake the assemblies and company of the people of God, public and private, and love not to quicken and stir up one another, or begin to be shy of those they once accompanied, they are in a nigh degree to that which follows in the next verse, 'to sin wilfully after they have received the knowledge of the truth.’...And if any soul begin to forsake the assemblies of the saints, or be cast out from them, let him look to himself lest he wither in the end, and be twice dead, and so he never come to have life put into him again; that is, repent and return again. And know this, that if you, being, cast out by the church and people of God, break your hearts, so that you mourn for your sin, as the incestuous Corinthian did, it is a sign you are such branches as God will yet make fruitful; but if, being cast out, you begin to wither, as here, the end will be burning." (emphasis mine)

Imagine a hand saying to the rest of the body, "I don't find satisfaction in being attached. You, arm, you're such a bore. All of you, you stifle me! I want to be free." Detached from the arm and the rest of the body, this "postmodern" hand, cut off from the nourishment of a consistent blood supply, soon decays and dies—nothing fit for it then but to be thrown into the fire.

Church: The Place Where People Have It All Together?

I stumbled across this post over at "The Christian Curmudgeon" and it struck me as a pretty poignant observation, especially since I wrote in the same vein just recently.

TCC observes:

"While the church requires honesty, it may show it does not know quite what to do when there is transparent honesty.

Honesty is particularly dangerous when Christians admit to two struggles – struggles with doubt and struggles with sin."

It is a sad irony that awkwardness should characterize the church in its two chief mandates: orthodoxy and orthopraxy. But I believe the concession lies in one key realization that must occur both on the part of the church leadership and the church members, i.e., the realization that both parties still struggle with sin and that though biblical ideals are in place, the substantial fulfillment of them is reserved for the future age.

In other words, the church leadership should extend more grace to the members, and the members should extend more grace to the former when they fail to extend more grace to them.

The overarching unity in all of this is that we have been saved by grace, through faith, in Christ. As John Owen alludes to in his work on temptation, it is the patience of Christ (Rev. 3:10) that keeps us all together:

A soul acquainted with the gospel knows that there is no property of Christ rendered more glorious therein than that of his patience. (Overcoming Sin & Temptation, eds. Kelly Kapic & Justin Taylor [Wheaton, Illinois: Crossway, 2006], 204)

A Reformation Day Review: The Quest for Comfort (The Story of the Heidelberg Catehchism)

First and foremost, I would like to offer my sincerest thanks to the author, William Boekestein, for being generous enough to send his little book to a virtual stranger like myself, pro bono. We've only known each other through the Internet for a short while, and I am both humbled and honored by his good gesture.

The thing about the book that hit me like a freight train was the new information that I received from it. I have indeed gone through the Heidelberg Catechism, and have been unanimously edified by the Gospel truths contained in it. However, I was not very well acquainted with its three authors, and this little biographical book has shown me that, once again (!), God has proved Himself to favor the Underdogs when it comes to the carrying out of the work of the Gospel! The Heidleberg Catechism was forged by Underdogs Caspar Olevianus, Zacharias Ursinus, and Frederick III.

The Trinity in Everything

To be Christian is to be Trinitarian. To be anything otherwise and still claim Christianity is to be in a state of damnable error and deception. In fact, the whole of created reality bears the stamp of the-One-and-the-Many as evinced in the universal-particulars relationship inherent in every created object. God's Trinitarian "seal of approval" is emblazoned on creation as it is on redemption.

Robert Letham, a minister in the Orthodox Presbyterian Church and teacher of Systematic and Historical Theology at Wales Evangelical School of Theology, explains how our whole being must possess an utterly Trinitarian thrust in terms of the expressions of our piety—in prayer, preaching, the worship service, and the Sacraments:

The Psalter in Calvin's Piety

"Calvin views the Psalms as the canonical manual of piety. In the preface to his five-volume commentary on the Psalms—his largest exposition of any Bible book—Calvin writes: 'There is no other book in which we are more perfectly taught the right manner of praising God, or in which we are more powerfully stirred up to the performance of this exercise of piety.' Calvin's preoccupation with the Psalter was motivated by his belief that the Psalms teach and inspire genuine piety in the following ways:

My Pathetic Piety

I missed two successive Lord's Day services due to sloth and sluggishness. I even lied to my pastor about the reasons. I've repented of my lying and of having profaned the Sabbath, and I've confessed to both him and the Lord. In other words, my piety is pathetic. I feel like Peter humiliated by Paul for hypocrisy—and rightly so.

I found this essay by Joel Beeke entitled, "Calvin's Piety." I need the first use of the Law to weigh down on me and the Gospel to remind me of Christ's active and passive obedience (and the imputation of their merits) in order to impel me to walk gratefully in the Law's third use.

"Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin" (Rom. 7:24-25).

The Perichoresis Between Study and Prayer

"As an ex-pietist one of the most vicious laws under which I was placed early on in my Christian life was the 'quiet time.' I was taught to carry a 'verse pack' and to keep a 'quiet time' journal. The younger Christians were to use the '9:59 Plan' and the more mature were to use the '29:59 Plan.' As you can see, a search reveals that it's back.

Recently, as I gathered with the student prayer group (I'm not against prayer!) and again today in Med-Ref, as I tried to explain the rise of monasticism and its appeal, I recounted my early Christian experience with pietism and the law of the quiet time. To have a quiet time, not attendance to the means of grace, was the mark of piety.

Divine Providence and the Confessionalism Vs. Pietism Debate

Michael Horton makes the case that if by pietism it is meant that the supposedly pious are those who seek after immediate incursions of the Holy Spirit apart from the ordinary means of grace, often, if not always, marked by private, individual exercises and methods, then it is a piety that finds no ground in the Reformed consensus. Adjacently, if by confessionalism it is meant that the inward working of the Spirit is downplayed in favor of external and mechanical "going through the motions," as it were, with a concomitant minimization of the seeking after of godliness and growth in Christlikeness, then it similarly finds no ground in catholic Reformed thought and practice.

I find this reference particularly helpful:

"Writers like Iain Murray who speak of revival as the Spirit's extraordinary blessing on his ordinary means of grace stand in a long line of 'experimental Calvinism.' If revivalism is antithetical to 'the system of the Catechism' (and I agree that it is), it is nevertheless true also that confessional Protestants have often prayed for special periods of awakening and revival. Pro-revival Calvinists include the Puritans and the great Princetonians (Alexander, Hodge, and Warfield), not just Edwards and Whitefield. So the debate over the meaning and legitimacy of 'revival' is in-house. There is no historical justification for pro-revival or anti-revival Calvinists to write each other out of this heritage."

One may dare to ask, "Does this mean that the Holy Spirit does not always attend the partaking of the means of grace with His blessing, which then is the warrant for revivalistic clamor?" The answer lies in the humble posture that the creature must always have before the Creator. The Lord has promised to provide all our needs, and yet we are admonished in the Lord's Prayer to unceasingly pray for our Benefactor's supplies. Scripture assures us that the Kingdom of God will be unalterably consummated, and yet in the same pattern of prayer set before us, we are commanded to pray for its coming. The certainty of providence never precludes humble, heartfelt prayer.

Perhaps this debacle over "confessionalism vs. pietism" can best be resolved by keeping ever before us the doctrine of providence, in that God works through ordinary means and that the Creator-creature distinction will never permit the outmoding of prayer.

The Better "Daily Devotional"

I'm not certain if the case is the same in the U.S., but I think it would not be a hasty generalization to state that RBC's "Our Daily Bread" is the staple pietist "devotional" literature here in the Philippines. I used to be one of the consumers (stacks of the booklet still bedeck a part of our storeroom). Needless to say, I wouldn't recommend it to anyone desiring their daily dose of spiritual high. In fact, I wouldn't recommend seeking such highs.

Lest I be taken wrongly, I am not advocating the notion of the unimportance of private devotion. Private Bible study and prayer are indeed important—but they take a back seat to the corporate expression of piety that is manifested in the context of the visible church (read: attending the Sabbath meeting, expecting the covenant of grace renewed through preaching and ratified through the Sacraments). Approaching private devotion in the attitude of seeking emotionally-charged theophanies is a recipe for grounding one's sense of assurance on oneself (subjectively) rather than on Christ's person and finished work (objective), and that would be precarious.

But if you must insist, I can recommend D.A. Carson's "For the Love of God" for your daily devotional needs (just beware of Baptistic innuendos every now and then)—AND THIS(!):





Also available here.

The True Song

"The Lord is my strength and my song, and he has become my salvation; this is my God, and I will praise him, my father's God, and I will exalt him" (Exodus 15:2).

The song, or singing, is universal to man. It is the vehicle by which our deepest thoughts and emotions are brought to the fore, in a stream of melody and harmony.

If the man who is without God sings from the wellspring of his autonomy, the man of God, as Moses shows us, sings from a place of deep theological reflection and affection. In the battles of life, he knows and feels dependence—a singular clinging to God—and this moves him to song!

The song finds it teleological significance only when it flows from the dependent and worshipping lips of the child of God.

The Humanism of Individualistic Piety

How many of us have almost slammed our heads against the wall for having failed over and over again at being consistent with our quiet times? I would think the majority. It seems to me that this emphasis on individualistic piety has more to do with the humanism that has infected the church than it does with the application of biblical doctrine. It almost is an unspoken dogma that being unwavering in one's private times of devotion is superior to going to church every Lord's Day in order to partake of God's blessings through the preaching of the Word, the administration of the Sacraments, corporate prayer and worship, and fellowship among the brethren. I think it's about time that a radical shift in emphasis ensues.

"Many Christians today associate words like piety, devotion, spirituality, and Christian life with things a believer does in private. 'How's your walk?' is shorthand really for asking how well you are keeping up with your personal Bible reading, devotions, and other spiritual disciplines. None of these are wrong, of course. In fact, Jesus modeled getting alone regularly to read Scripture and pray. Nevertheless, a covenantal orientation places much more emphasis on what we do together, with each other and for each other. This in no way entails that we do what we should, but there is an interrelational focus in covenant theology that is different from individualistic pieties. As University of Edinburgh historical theologian David F. Wright notes, 'The piety Calvin advocated was largely communal, churchly. There is much here about `frequenting the sermons` and sharing in the Lord's supper, but very little about individual devotional reading of the Bible or daily routines of prayer, let alone group Bible studies or prayer groups.'"

- Michael Horton, Introducing Covenant Theology, ch. 9, p. 179.