A Voice from the Past - Ambrose

If any one takes heed in this, he will be mild, gentle, modest. For in guarding his mouth, and restraining his tongue, and in not speaking before examining, pondering, and weighing his words  -- as to whether this should be said, that should be answered, or whether it be a suitable time for this remark -- he certainly is practicing modesty, gentleness, patience.

Ambrose, 340-397, Duties of the Clergy, Book I, Chapter IV, Paragraph 14 (Nicene and Post-Nicene Fathers, Volume X, Philip Schaff and Henry Wace, T & T Clark and Eerdmans, 1997, translated by Rev. H. De Romestin, p. 3)

How important is it to watch what we say? How can we go about this?

The Carey Conundrum

The story of William Carey is used to show that predestination and evangelism are contrary  to each other. Carey was advocating missions and was told to sit down; when God was ready to save the heathen He would do it without Carey's assistance. But what are the facts of this case?

Now Carey was a Calvinist and believed in predestination. Therefore, this is, at worst, a debate between Calvinists over what Calvinism means. Further, there was an extreme view of Calvinism (called hyper-Calvinism by the standard Council-of-Dort-affirming Calvinism), which may have been involved in this disagreement. Now I would be willing to leave things here as a debate among Calvinists and simply say I support William Carey's form of Calvinism. But the truth is more complicated then that.

The scene was a pastor's conference presided over by the elder John Ryland. (There were two John Rylands involved: the younger, who was Carey's friend and supporter, and the elder, who was his father.) William Carey and his friend Thomas Chisholm had just been ordained as ministers. The elder  Ryland asked the newest members of the group to propose a subject for discussion. Chisholm suggested discussing a passage in 2 Peter, but the elder Ryland told him to look it up in John Gill. Then Carey asked if the command to preach the gospel to the heathen did not last until the end of the world, since the accompanying promise was to that extent (see Matthew 28:19,20). And the elder Ryland replied .... It is not really clear what the elder Ryland replied. The elder Ryland never remembered what he had said. Chisholm accused him of claiming that a restoration of the gift of tongues was necessary to take the gospel to the heathen. (The younger Ryland denied his father said this, but I have not seen the exact words of the denial.) The common version, "Sit down young man, when God gets ready to save the heathen He will do it without your help or mine," was from Jonathan Marshall, who knew Carey in India, at a time when Carey himself admits he did not remember exactly what was said. But the bigger question is what was meant.

Carey wrote a pamphlet called  An Enquiry into the Obligations of Christians To Use Means for the Conversion of the Heathens. He told the younger Ryland that it responded to the elder Ryland's objections. It does not mention Calvinism. It does deal with God's command, which is the portion he claimed referred to the elder Ryland's objection. But the main part of the pamphlet deals with practical objections: where will we get the money; the heathen will eat us; and similar questions. The issue does not seem to be doctrinal but practical: how would such an endeavor be possible? And Carey's chief virtue was being willing to trust God to accomplish such things. But doctrine does not seem to be the main issue.

Christian Malpractice

Re-Posted from "Meditations of a Charismatic Calvinist Who Does Not Speak in Tongues".

There are many people in the world who are victims of Christian theological malpractice. This consists in telling people that if they come to Christ they will have no real problems and will be happy all the time.  I am not simply talking here of the health and wealth gospel, though they are the worst offenders.  There are multitudes of other approaches which, though they do not go as far, nonetheless teach that Jesus is some kind of happiness pill which, if you take, you will not feel pain anymore. And when people find out this does not really work, they write off Christianity as a piece of false advertising.  (Many times such people have never really been saved because they have never really dealt with the basic issues of sin and forgiveness.  But even if they are saved, they can end up struggling in their walk with God.) We set them up for a fall. Is this really what the Scripture teaches?

The Bible says we should expect trouble (John 16:33; Acts 14:22; 2 Corinthians 1:4-7) and opposition (2 Timothy 3:12; John 15:18-21; 16:1-4).  The Christian life is pictured as a battle (Ephesians 6:10-13; 2 Timothy 2:3.4; 1 Timothy 6:12) and an athletic contest (Hebrews 12:1-3; 1 Corinthians  9:24-27; 2 Timothy 2:5).  Now we are able to put these things in perspective because we know what our ultimate goal will be (2 Corinthians 4:17,18; Romans 8:18; Revelation 21:4) and know God is using the trials we go through to make us into the people that God wants us to be (James 1:2-4; Romans 5:3-5; 8:28,29).  As Christians, we have reason to rejoice (John 15:11) in who God is (Philippians 4:4), in our hope of salvation (Romans 5:2; 12:12; Philippians 3:3), in the fact God hears our prayers (John 16:24), and even in our suffering for Christ's sake (Matthew 5:12; Acts 5:41).  But all this, as I said, is a matter of perspective.  To sell Jesus by the Madison Avenue method is to set both you and your converts up for failure.  You may show superficial success, but you will not be doing what God has genuinely called you to do. And you will be in danger of producing disciples like the seed that falls on rocky soil and sprouts up quickly but withers at the first sign of trouble (Mark 4:16,17).

The Things We Think We Know

Many claim to know all the details of the Second Coming of Christ. In the same way many thought they had figured out the First Coming but were clueless when it happened (John 7:25-53; Matthew 2:4-6; John 9:13-34). Even the disciples who followed Jesus seemed to be unclear on what was happening until after the resurrection (Mark 9:10; John 16:29-32; Matthew 16:21-23). Now it is clear from Scripture that Jesus is coming back (Acts 1:10,11; Titus 2:13; 2 Peter 3:3-13). It is also clear that this coming will be blatant and obvious and even the unbelievers will recognize it (Matthew 24:23-31; Revelation 6:15-17; 16:9). This eliminates the idea of a mysterious spiritual coming. But up to the time when it becomes obvious, Scripture makes it clear we will not know the day or the hour (Matthew 24:36-51; Acts 1:7; 1 Thessalonians 5:1-3). (The passage in 1 Thessalonians 5:4-8 does not say believers will not be surprised because we know the time, but because we are always alert.) The point is that until the clear-cut fulfillment of the prophecies, we should always be prepared but will never be certain.

Now we are told of the sign of the man of sin seating himself in the temple (2 Thessalonians 2:3-12; Matthew 24:15; Revelation 11:1,2). This has been interpreted as many different things, from the destruction of the Jewish temple by Titus, to the papacy, to various individuals up to the present day. As it is given as a sign, I would see it as involved in the blatant arrival of the Second Coming, and perhaps we should wait until this occurs before reaching a definite conclusion. (There is also the question of whether the temple is the church or a physical temple in Palestine. I would prefer a physical temple, as there have been so many apostasies in the history of the Christian church it would be difficult to know which one is referred to. Another sign, depending on your theology, may be the creation of the nation of Israel (Romans 11:25-32; Matthew 24:16-21; Revelation 11:8-13). But even if we consider it relevant (and I do), apart from fanciful interpretations it does not indicate a time table. All we can say is that salvation is nearer to us then it was before 1948 (Romans 13:11). As for Matthew 24:1-14, I would take it as warning against regarding every war or disaster or persecution or instance of false teaching as a sign, because these are the beginning of birth-pangs and the end is not yet. There are difficult things here, and while I certainly would not discourage people from studying them (2 Timothy 3:16,17), perhaps this is not something we should be dogmatic about or divide over. For I suspect when it happens we will all be wrong. Including me.

A Touch of Humor - The Tithe Talk

Is it wrong for a pastor to speak about giving money to the church? How should such things be handled?

A Voice from the Past - Gregory the Great

But, on the other hand, those who understand indeed aright the words of the Law, but speak them not humbly, are to be admonished, that, in divine discourses, before they put them forth to others, they should examine themselves; lest in following up the deeds of others, they leave themselves behind; and lest, while while thinking rightly of all the rest of Holy Scripture, this only thing they attend not to, what is said in it against the proud. For he is indeed a poor and unskilful physician, who would fain heal another's disease while ignorant of that from which he himself is suffering.

Gregory the Great, 540-604 AD, Pastoral Rule, Part III, Chapter 24 (Nicene and Post Nicene Fathers Volume XII, Philip Schaff and Henry Wace, T & T Clark and Eerdmans, 1997, translator Rev. James Barmby, p. 52)

How great a problem is it to be right, but be proud about it? How do we avoid this?

The Christian and Economics

What does the Bible say about economics? Should Christians be capitalists, socialists, or something else? Now this may seem like an abstract intellectual question, but it is a practical question that affects our attitude about and use of money. There are two basic principles that are involved in this issue. The Bible teaches a work ethic and business ethic. It says we should be willing to work for a living and be diligent in the work we are given to do (2 Thessalonians 3:10; Proverbs 6:6-11; Colossians 3:23,24). But those in business need to be concerned about how they treat their customers and their employees (Amos 8:4,5; Proverbs 11:1; James 5:1-6, Deuteronomy 24:14,15 ). Now these are principles; I do not think we can absolutely define what constitutes a just wage or a just price from the price of salt or some other commodity. But I also do not think we are allowed to all follow our greed and somehow this will come out right in the end (1 Timothy 6:9,10; Colossians 3:5; Matthew 6:19-24). The issue is not one of greed but of justice. The person who puts in a good day's work deserves to be paid. The person who provides a useful commodity or service deserves to be paid for it. The idea of "from each according to his ability, to each according to his need" sounds noble, but it cuts through the just connection between effort and reward.

But there is another principle: that we are to help the poor and helpless and those in need (Proverbs 19:17; Luke 14:12-14; Galatians 2:10). This in many ways balances out the first principle; it is mercy to the first one's justice. Now nowhere do we get the idea that if a person is in need, it is necessarily their own fault (John 9:1-4; Job 1,2; Isaiah 53:4-6). And even if they are to blame for their situation, God calls for mercy to those who do not deserve it (Matthew 5:43-48; 9:10-13; Luke 19:10). There is a careful balance here with the first principle, but there must be a balance. Now there is a place for some government provisions to help those in need (Exodus 22:25-27; Leviticus 19:9-10; Deuteronomy 15:7-14) or at least guarantee they will be treated fairly (Exodus 23:6-8; Leviticus 19:15; Proverbs 14:31). But the main source of help should be from those who give (Psalms 41:1; 1 John 3:17; James 2:15,16). Further, this is to be done willingly and not under compulsion (2 Corinthians 9:5-7; 1 Corinthians 16:1-3; Acts 5:4).

It is easy to try to palm off all the economic issues on government. But it makes a difference if we live and handle money based on justice and mercy or whether we approach it based on greed. This is true whether we are wealthy business people or poor people who are looking to redistribute the wealth of others. Living based purely on self-centeredness is wrong and results in problems, whatever society does.