This one courtesy of @darinmstone: “That’s an awful name for a church!”
This one courtesy of @darinmstone: “That’s an awful name for a church!”
Continuing the conversation, Greg Koukl, Brett Kunkle, and I discuss the importance of preparing our youth for a life of faith in a secular age. Not only should they be taught what they believe and why, but before they leave home, they should also be given some basic training in how to communicate their faith and how to answer those with opposing points of view.
Michael S. Horton
Saw this one on Twitter today (ht @rbj_ii)
We’re resurrecting an old category: funny church signs!
Here are a few good ones. Send in your submissions!
On this edition of White Horse Inn, I’ll talk with Greg Koukl and Brett Kunkle from Stand to Reason about various strategies of passing the faith on to the next generation. In particular, Brett discusses his own crisis of faith during his first semester of college and how that crisis affects his unique approach toward youth ministry.
Today marks the 60th anniversary of “Brown vs Board of Education,” the U.S. Supreme Court decision which struck down state-sanctioned segregation in U.S. public schools and marked a significant turning point in the Civil Rights movement. In many ways, the 60th anniversary of Brown highlights a curious contradiction in American society. It reveals both our knowledge of what we ought to be, and our consistent inability to become it. Although we need just laws to restrain the sin of racism, laws can’t heal the sin of racism. Although this ruling is so many years old, our public and private school systems are more segregated now than they have been in four decades.
But here’s the good news. The gospel heals the sin of racism. The gospel alone gives us power to see one another in a way that the world cannot, and to love one another in a way that the world cannot. Thousands of years before the supreme court ever decided that segregation was unconstitutional, the Church already knew that segregation was unbiblical. And thousands of years before our government ever attempted to unify diverse people by the letter of the law, the Lord had already unified diverse people in Christ by the power of the Spirit. Even the Civil Rights movement, which helped champion desegregation (at a time when it was unpopular do to so) found its fundamental root, support, and guiding orientation within the Church.
During this time, let’s remember that desegregation is not the U.S. Supreme Court’s idea, it is our God’s idea! So let’s thank our God for revealing his intention that people from every ethnicity should “dwell together in unity,” to the glory of His name. (Ps. 133) Let’s thank Him that in Christ He has “torn down the dividing wall of hostility” between the races (Eph. 2:14), uniquely making this unity a glorious reality. Let’s thank Him that we as the church have access to something that the world does not, a redemptive power that is not from this world.
Mika Edmondson serves as the pastor of New City Fellowship OPC, a cross-cultural church plant in inner city Grand Rapids.
This past week has been eventful. On Wednesday, I was returning from a trip out of state and as my plane landed, I saw plumes of smoke across San Diego County. One fire came within a few blocks of our home and Westminster Seminary California. My family, cat, and I left as quickly as we could, checking the news for the safest route and location to evacuate. Courageous firefighters put out the threatening blaze within an hour, so we returned home and stayed alert to the news.
Our hearts go out to those who lost their homes and who are still displaced. Nevertheless, like most preachers, I saw in the event a good sermon illustration.
God’s “two words” of command and promise are evidence of his love for us. His law is like the news reports informing our family that the routes we thought first of taking were closed to us because of fires. It’s always hazardous to flee “home base” with so many fires around. You can literally leap from the frying pan into the fire.
Our first response to God’s law is to flee, but we look for safe routes apart from the gospel. Ironically, we flee to some version of the law: observant Jews to Torah and Gentiles to the law written on their conscience. Nevertheless, both fail. There is no passable route.
The righteousness of God, it turns out, is not a safe haven. That’s Paul’s argument in Romans 1-3, concluding in 3:20, “Therefore, no one will be justified by the works of the law, since by the law we become conscious of sin.” The law simply reports the dangerous news. It reveals God’s essential righteousness, by which he must condemn us all, Jew and Gentile alike.
Then the good news: “But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction (Rom 3:21-22). Apart from Christ, the righteousness of God terrifies us, but the righteousness from God—the gift of justification—is the best news in the world. “For God has consigned all to disobedience, that he may have mercy on all” (Rom 11:32).
The law reveals God’s just sentence and the gospel reveals the same God as “just and the justifier of the one who has faith in Christ” (Rom 3:26). God’s law sends everyone fleeing, but only his gospel announces the safe haven. As it turns out, that safe haven is home, but it is Christ who has quenched Mount Sinai’s flame.
And now the law does something else. It not only announces the threat; it guides us in safety. There are still “dangers, toils, and snares.” After we fled our San Diego fire, we were glued to our TV set for ongoing reports of danger. We were also reminded to prepare for loss of power and to stock up on water and provisions. Instead of announcing a threat, these reports gave us important information. It was still different from good news (“The fire is out!”), but it was also different from pure threat (“Evacuate!”).
To change the illustration, we are no longer “under the law” in terms of its judgment. Our relation to the law has changed, because we’ve been relocated from Adam to Christ. And now we hear God’s law not from the mountain that burns with fire, but from Mount Zion, the safe haven where no flame can reach because Christ has extinguished it for us. In Christ, we discover a Father instead of a Judge. It’s the love of God that tells us to flee, and it’s the love of God that keeps us informed on what we need to do. Even correction is the discipline of a Father who loves us too much to leave us to ourselves.
From this safe place, we can hear the law as the good and wise commands of a Father instead of the sentence of a judge.
For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest…. But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect…. Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; for our God is a consuming fire (Heb 12:18, 22-23, 28-29).
LifeWay Research data shows that about 70% of young adults who indicated they attended church regularly for at least one year in high school do, in fact, drop out—but don’t miss the details. Of those who left, almost two-thirds return and currently attend church (in the timeframe of our study). Also, that dropout rate is from all Protestant churches—evangelical and mainline.
Read the rest here.
Is your church’s youth group part of the problem or part of the solution? That’s the question Kim and I will be discussing on this program as we explore some of the strengths and weaknesses of contemporary models of youth ministry. We’ll have help from Alex Chediak, author of Preparing Your Teens for College, and Ryan Roach, a youth pastor in San Diego and creator of a blog titled Youth Ministry Reformation.
When it comes to Jesus, the gullibility of the religious academy and its media know no bounds.
This past Easter, the U.S. media buzzed with excitement over the announcement of an ancient Coptic (Egyptian) papyrus fragment with the phrase, “Jesus said to them, ‘My wife….’” One more footnote for the story of how a powerful ecclesiastical elite suppressed the diversity of Christian voices and made its own variation “orthodoxy.”
Harvard Divinity School has long been a place where “alternative Christianities”—especially Gnosticism—are defended with “fundamentalist” zeal. Karen L. King, Hollis Professor of Divinity, has been a distinguished evangelist for this “other Christianity.” Properly skeptical journalists might have paused before rushing to the keyboards and cameras. Not with this story. I saw headlines with words like “Certain,” “Confident,” and “Proved.” No question about it: the fragment is authentic and demonstrates that Jesus had a wife, the public was assured.
The New York Times ran with it, although with slight reserve: “…More Likely Ancient Than Fake.” This story included the doubts of Leo Depuydt, Egyptologist at Brown University, who said that the forgery was so obvious that it “seems ripe for a Monty Python sketch.” Nevertheless, the Harvard Divinity School press team was burning the midnight oil to stir popular interest for a salacious religion story on the verge of Easter.
“Too convenient for some,” the Times article added, the fragment “also contained the words, ‘She will be able to be my disciple,’ a clause that inflamed the debate in some churches over whether women should be allowed to be priests.” There wasn’t any supporting example of inflamed debate in churches over Easter weekend, but I suspect that an example wasn’t needed. For a culture—and especially a liberal academy—that is more inclined to believe ancient Gnostics and Dan Brown than Matthew, Mark, Luke, and John, even if there isn’t an inflamed debate in the churches, there should be.
Well, none of this matters now, because the fragment has been proved a forgery. On April 24, Coptic scholar Christian Askeland demonstrated that it was “a match for a papyrus fragment that is clearly a forgery.”
On May 2, the Wall Street Journal reported “How the ‘Jesus’ Wife’ Hoax Fell Apart.” I’m waiting to see the media frenzy over this one—especially since it’s far more conclusive than the press releases of Harvard Divinity School. But I’m not holding my breath.