White Horse Inn Blog

Know what you believe and why you believe it

Update from Kim Riddlebarger

Dear friends,

Great news to report.

In the providence of God, the serious GI bleed revealed the presence of a polyp turned tumor which caused the bleeding. Had I not had the bleeding, I would never have known the nasty little polyp was in there growing and turning cancerous. The doctor was able to remove the polyp/tumor, and found nothing outside. The pain, while great, is bearable and the doctors anticipate a full and complete recovery with little to no change in diet and lifestyle.

We felt your prayers and are deeply moved by so many thoughtful well-wishes. I will remain hospitalized a couple of days and may even be at church sooner than expected.

God is good.

Blessings,
KR

Please Pray for Kim Riddlebarger

Kim Riddlebarger will have surgery tomorrow to remove a tumor and part of his colon. Please pray for our friend.

WHI-1103 | Growing in Grace & Knowledge

Knowledge and truth have fallen on hard times in contemporary American culture. We are distracted from thinking deeply about anything because we are too busy focusing on ourselves and our own entertainment. Sadly, this problem is not merely “out there” in the world. Overnight, contemporary churches have become entertainment centers and purveyors of self-centered spirituality. Encouraged by smiling television preachers to have our best life now, modern Christians have almost lost sight of Jesus and his saving work. We desperately need to follow the advice of the apostle Peter, who encouraged believers to grow in the grace and knowledge of our Lord and Savior Jesus Christ (2 Pet 3:18). R. C. Sproul joins the panel for this special edition of White Horse Inn recorded before a live audience in Orlando, Florida.

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Theology for Children

A friend of mine went to visit his family in San José last weekend—he’s a particular favorite with his nephew, James (who can’t stand being away from him for more than five hours if he knows his uncle is visiting), and when James found out that “Buddy” would be flying in Friday night, he announced to his grandmother that he’d be coming over to spend the weekend. After breakfast on Sunday morning, Danny asked him what he’d be learning at church that Sunday. “God,” was the prompt answer. “That’s wonderful,” he said, “do you know who God is?” “God,” he said. While true, it wasn’t quite the answer he was looking for, so he explained a bit more about who God has revealed himself to be in the person of the Trinity.

“You’re teaching a five-year-old about the Trinity?” his mother asked him later. “How is he going to understand that?”

“Well, I don’t understand it, either,” Danny said. “But that doesn’t mean I don’t know anything about it. ‘One essence, three persons.’ I don’t get how it works, but I know what it is—James can understand that.”

I sometimes wonder if parents think that teaching their children theology means plopping them on the couch, tossing them a copy of Bavinck and saying, “Good luck, Junior. Don’t go cross-eyed.” Contributing author (and mother of eight) Simonetta Carr took time out of her busy schedule to assure us that there’s a better (and easier) way to go about it.

Why Do We Go to Church?

How the “Worship Wars” Often Miss the Real Issue

Where going to church was for most Americans the default setting, today it’s a conscious choice. Many churches tried wooing Boomers back with softness and smiles, affirming images of a God who is helpful for our life projects, and myriad activities for the kids. Many of their children and grandchildren are burned out on it all. Some head for the exit, toward Rome, the East, or the “spiritual but not religious” category. Others are calling the church to be less consumer-driven and to make God the focus.

For too long the “worship wars” have coalesced around style. These are not unimportant questions; how we worship says a lot about the object and significance of the event. However, all the sides (simplistically drawn between “traditionalists” and “contemporary-worship” advocates) in the debates share more in common than any do with the rationale of Reformation Christianity.

The most important divide is over this question: Do we come to church primarily to receive or primarily to do something? In other words, is God not only the object but the primary actor in the service, or are we?

I’ve heard some conservatives critique contemporary models for being “human-centered.” God isn’t there to make us happy or give us things; we’re there to bring him pleasure, to praise, worship, and serve him. I don’t actually think that most evangelicals disagree over that premise. It’s hard to make the case that people craving more congregational participation—longer “worship times” (“worship” now being equivalent to singing along with a praise band)—are merely consumers. Indeed, the sermons in many of these churches are pep talks filled with exhortations. They may be friendlier, but the goal is to get people to do something.

Actually, what has now come to be identified as “traditional” worship has more in common with “contemporary” worship than either has with historic practice. There are many examples, but the most important is their shared emphasis on the public service as something in which we (rather than God) are the primary actors. We are the subject of most of the action verbs. We come to church to praise, to worship, to express, to rededicate ourselves, to serve, and so forth. Even when we mention receiving something, it’s often merely so that we can do something: we learn our marching orders for the week. The Bible is our road map for life. Based on it to some extent, the sermon motivates us to follow the map. Baptism illustrates our commitment to following Jesus and Communion provides an object lesson to help us reflect more deeply on how much we owe Jesus because of what he did for us on the cross. Then the songs reinforce the idea: we’re here to do something for God and perhaps also for each other. We are the subject of the action. At most, the sermons, the liturgy and sacraments can be an occasion for us to think, reflect, feel, and act; they are very rarely treated as actual means of God’s action here and now.

Of course, we are the subject of action in the public service at appropriate points. We do confess our sins and our faith in Christ; we pray, give financial support to his work, and present our laments, petitions, and praise to the one who has given us every spiritual blessing in Christ. But that’s just the point. When do we actually receive these spiritual blessings? Is there room in the service for God to give us anything when we’re doing all the talking, blessing, expressing and acting?

Far deeper than instruments and music styles, this divide is the real one. Historically at least, Reformed and Lutheran churches believed that the Triune God is the primary actor in the public service. That’s one reason it was called “divine service”: the Father, in Christ, by the Spirit, serving his people with his good gifts. We find it referred to as “the divine service” routinely in churches of the Reformation over much of their history.

Drawing on the biblical view of the public service as a covenantal event, Reformed churches have understood the Triune God as the primary actor. If the covenant of grace is based on God’s unchangeable promise, with Christ as its mediator, then the public service is where this covenant is established and extended. Here the risen Lord of the covenant assembles his people to bless, convict, absolve, instruct, guide, and send them out into the world as “a kingdom of priests to our God” (Rev 5:9). The key moments in this covenantal event are God’s speech, baptism, and Communion—in each case, God being the actor. The very media themselves indicate that we are recipients of the action.

In every covenant, there are two parties. In the covenant of works, God delivers the commands, with attending threats for disobedience and promises for obedience. The spotlight is on the people who swear the covenant, “All this we will do!” In the covenant of grace, however, the spotlight is on the Triune God. He is the oath-maker, assuming the ultimate responsibility for realizing its goal. There are also commands; however, they are not conditions for inheriting the family estate, but the “reasonable response” of God’s people “in view of his mercies” (Rom 12:1). In the covenant of grace, God has allowed himself to be put on trial—even to be convicted by his own just law, fulfilling its conditions, bearing its sentence for our transgressions, and being raised as the beginning of the new creation.

In the public service, this is not just a story we talk about; it is actually happening here and now. The kingdom of grace is landing in the middle of us, turning a barren desert into a lush garden. As the keys of the kingdom are exercised, God’s will is being done on earth as it is in heaven; prison doors are being unlocked, releasing captives. God himself is walking through the animal pieces cut to seal his oath (see Gen 15). It is the new covenant, which is not like the Sinai covenant that Israel swore and transgressed (Hos 6:7; Jer 31:32-35). It is the new covenant in Christ’s blood, which he shed at Calvary and now gives to us as the source of forgiveness. Our Lord’s words and actions in the Upper Room are re-enacted in the regular preaching and celebration of the Supper.

In this public service, we are always passive in relation to God—receiving everything as a gift. God addresses us, here and now, with his commands and promises. He doesn’t just tell us about forgiveness, but forgives us through the ministry of fellow sinners who themselves need forgiveness. He does not take away our speaking parts in the script, but gives us a new script with himself as the central actor—and by his Spirit loosens our tongues to speak his praises. We do have a role in this covenantal event. It is not only the role of hearing and receiving, but also of praising and pledging. However, the latter are our reasonable response to God’s saving work, not conditions for it. In other words, the benefit of this Lord’s Day assembly is based on God’s work for us, not on our work for God. When we say, “This was a really great day at church,” we don’t mean that the choir or praise band was especially good, or even that the preacher was especially motivational. Rather, we mean—or should mean, “Our God did it again today—the holy Father aquitted us by his grace, clothed in his Son, giving us every spiritual blessing in Christ by the Spirit, through his Word and sacraments.”

It is significant that faith is attributed in Scripture to the Spirit through proclamation of the Word (specifically, the gospel); that baptism is effectual not because it is our pledge, but because it is God’s—we don’t baptize ourselves, but are baptized by Christ through his minister; that Communion is effectual not because of our imagination and intensity of commitment, but because through it believers actually receive Christ with all his gifts. These are means of grace.

However, where the sermon is primarily a “to-do” list and baptism and the Supper are primarily our means of commitment and re-commitment, respectively; where the “worship time” (i.e., music) encourages us to focus on our love, our praise, our promises, our sacrifices, the covenant being ratified takes place closer to Mount Sinai than to Mount Zion. It is more like a kingdom that we are building than one that we are receiving (see Hebrews 12:25-29). For this covenant and the public service it ratifies, Christ becomes more of a facilitator than a mediator.

Consider the argument of Dan Kimball in Emerging Worship: Creating Worship Gatherings for New Generations (Grand Rapids: Zondervan, 2004). Kimball urges, “…we need to recognize that going to a worship service is not about us, the worshipers. It is not about God’s service to us. It is purely our offering of service and worship to God—offering our lives, offering our prayers, offering our praise, offering our confessions, offering our finances, offering our service to others in the church body” (3).

What Kimball is reacting against especially is a consumer-driven model, where we come to church to “get something out of it.” However, where his answer seems to be to make the service more about what we give than what we receive, I’m convinced that more scriptural way to talk about it is to say that we come to have God tell us what we really need (regardless of our “felt needs”) and to give us what we need most. The problem that properly concerns him—namely, consumerism—is not solved by making it all about what we do! How does saying it’s all about what we do counter the problem he identifies correctly of making us rather than God the center? (Elsewhere, Kimball has criticized the Reformation for identifying the “marks of the church” with preaching and sacraments, precisely because it defines the church as a place where God is doing certain things rather than a people who do certain things.)

How can one say that the worship service “is not about us” and then categorically deny that it’s “about God’s service to us” and instead say that “It is purely our offering” to God?

This even affects the horizontal aspect of the service. There’s a big difference between saying God meets with us and saying that we meet with God. Who called the meeting? Whose agenda? Is God being included in our fellowship or is our fellowship constituted by God’s including us in his great plan for the ages in Christ? According to Kimball, leaders should ask, “Is this environment and what we do allowing us to become more intense worshippers of God?” (115). Similarly, Sally Morganthaler suggests that this approach means that “worship experience emerge from the people themselves,” rather than “the generic wrapper” (I think she means liturgy.) [1]

Again, the cure seems worse than the disease. How can the solution to human-centeredness be found in my determining with other sinners means of more intense worship and more “worship experience” emerging from the very people, like me, who need to be saved from ourselves and our experience? Does God even have a role to play in any of this? Is God nothing more than a passive spectator and recipients of our works? At least in traditional liturgies, there is usually a covenantal conversation: God’s speech-acts provoke a response. But if God is merely a passive recipient of our action, what can our own role be other than self-expression, drawing on our fund of personal experience rather than on the objective Word?

If I enter church regularly with the default setting of narcissism, consumerism, and so forth, then I don’t need better techniques, rules, or motivation for becoming a more intense worshiper of God; I need to be killed and made alive in Christ! “Emerging generations are hungering to experience God in worship,” Kimball says (116). That’s great! But isn’t that precisely why we need God to be the main actor?

If church services are merely places where we get our marching orders for the week, have a little fellowship, and offer our praises, money, and prayers, then why do we all need to actually show up every week to do this? What can be done here that cannot be done in all sorts of informal ways throughout the week? In fact, Kimball adds, “We adore the Lord all week, not just at ‘worship gatherings.’ Our minds, our hearts, our bodies, our marriages, our families, our jobs—everything should be offered to him in worship. This includes what we think about, what we do, what we say, what we eat, and what we spend time doing—they are all acts of worship.” “It is offering our love, our adoration, and our praise to him through all of our lives,” so it’s “extremely sad that we have trained people to think that worship primarily happens when they come to church and sing” (4-5). Our speaking parts (means of commitment), not God’s (means of grace), are the reason for going to church, in this view.

There are certainly many passages that affirm with Kimball that our worship is to be an expression of our daily lives—whether eating or drinking, working at the office, living with neighbors and family members, all to the glory of God. However, that’s exactly why we need to be on the receiving end Lord’s Day. Before we can be active in good works, we must be recipients of grace. On the Lord’s Day, we have a foretaste of that everlasting rest that is already ours objectively in Christ. We are served by God, and then God serves our neighbors through us in the world throughout the week. We come to church because the Creator and Redeemer has called us to assemble. He has something to tell us that will rock our world. It’s bad news and good news. Through all of these words, he is performing miraculous wonders for, in and among us. Christ is present in our midst, in the power of his Spirit. Preaching and sacraments aren’t just more occasions for us to act, but means of the Father’s action, in his Son, by his Spirit. Even our own singing has as its chief purpose not mere self-expression, but making the word of Christ dwell in us richly, with thanksgiving in our hearts (Col 3:16; Eph 5:19).

In short, the problem in many of our churches today is not only that we aren’t God-centered enough. It’s that even in our attempt to be God-centered, the focus is on what we bring the table rather than actually being on God and that remarkable work that he is doing in delivering Christ to us with all of his benefits. Only when we recover the biblical emphasis on God’s ministry to us—where he has appointed, when he has appointed, and through the means that he has appointed, will the priority of God’s grace in his covenant mercies be central. And only when this is central is our desperate need for regular participation in this feast evident as well. We come to church regularly not primarily to do something again, but to receive something again—and, yes, also to respond in gratitude. True enough: it isn’t about us, but it is for us. And a funny thing happens when we surrender to this divine charity: we actually become active again in faith and its fruit of love and service to others.


1. Sally Morganthaler, “Emerging Worship,” in Exploring the Worship Spectrum: Six Views, ed. Paul E. Engle and Paul A. Basden (Grand Rapids: Zondervan, 2004), 229.[Back]

For or Against Calvinism: The Miami Edition

This past January, Michael Horton and Roger Olson had another chance to discuss their books (For Calvinism and Against Calvinism published by Zondervan) in Miami, Florida, and this conversation is now available at the White Horse Inn store (The Miami Conversation). If you haven’t heard the first conversation recorded at Biola University in La Mirada, CA in October 2011 you can get a bundle of both audio recordings at a discount (Both Conversations). The format of the Miami conversation was the same; both speakers had a brief opportunity to make the case for or against Calvinism followed up by a time of back and forth conversation and questions from the audience.

The total length of the Miami audio file is 98 minutes, and you can listen to a teaser of this discussion below:

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WHI-1102 | The Worship Experience

The worship wars are over, and most Protestant churches now feature a praise band or worship team. In the quest for relevance, today’s churches offer worship experiences that are in tune with the expectations that parishioners receive from contemporary pop culture. However, some are beginning to recognize that this pop-music worship style lacks a certain transcendence, and in their quest to find a sense of the sacred, many are abandoning evangelicalism and are becoming Roman Catholic or Eastern Orthodox. So is this new appreciation for Gregorian chants and swinging incense a healthy reaction? What is worship anyway? That’s what’s on tap on this edition of White Horse Inn.

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PROGRAM AUDIO

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Click here to access the audio file directly

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A New York Saturday


Grab your coffee and spend a few minutes with Mike Horton in New York City. This video, graciously provided by our friends at MockingbirdNYC was shot at their recent conference. Mike Horton was the plenary speaker and after his session, he sat down with Jady Koch to talk theology: specifically the difference between grace and karma, the difference between reason and rationalism, the use and misuse of the third use of the law–even Bono makes an appearance! Good stuff to get you started on your weekend.

How Would Jesus Vote?

Every political season, a firestorm of controversy erupts around the religious viewpoints of the major candidates and their policy prescriptions. But more and more Christians are increasingly uncomfortable with the agenda from both sides of the political aisle to claim God as a campaign advisor. How should Christians understand their responsibilities as citizens? What role does our faith play when we enter the voting booth? Does God even care?

The California primary election will be June 5th. Would you consider taking the time in your busy schedule to give the evening of June 1st over to thinking more deeply about the intersection of your faith and your earthly citizenship?

How would Jesus Vote? A Special Presentation from Michael Horton

  • When:  Friday, June 1, 2012 at 7:30 p.m.
  • Who:  Michael Horton
  • What:  Michael Horton, author and host of the White Horse Innnational radio broadcast, is coming to the Silicon Valley to explore the political implications of being a disciple of King Jesus. You are invited to a special lecture at The King’s Academy on June 1st at 7:30 pm (reception to follow). Free resources from White Horse Inn and Modern Reformation magazine will also be available.
  • Where: The King’s Academy, 562 North Britton Avenue, Sunnyvale, CA  94085
  • Registration: FREE EVENT – no registration required!

Please periodically check our calendar page for more upcoming events.


UPDATE – 6.7.12: This event was not recorded so we will be unable to provide the audio to this lecture.

What’s a Routine Traffic Stop? It All Depends

Looking at the Trayvon Martin Case from an African-American Perspective

By Ken Jones | Pastor, Glendale Baptist Church (Miami, FL) and Co-Host, White Horse Inn

On Tuesday, May 8, 2012, I was looking out of my office window at approximately 3:30, in the afternoon. Our church sits on a busy street just above an on-and-off ramp for the turnpike. So I was not surprised to see a car turn into our driveway (this often happens when a driver has missed the on ramp or has gone the wrong direction when getting off of the turnpike). What caught my attention about this car is that it was actually being directed into our lot by a police car. Apparently there was some sort of traffic violation and the police officer pulled the violator out of the busy traffic into our parking lot to write him up.

I went back to my desk and after about twenty minutes I peeked out the window and there was a young African-American male with hands spread on the hood of his car as he was being patted down by the officer. Most traffic violations don’t require a body search or pat down, so I headed out to the parking lot for a closer look.

Not wanting to jump to a conclusion, and doing the best that I could to suppress the familiar anger that accompanies the conclusion that I was trying not to jump to, I first went to my car that was parked several feet away from the incident but still in view. By the time I reached my car the young man was seated on the ground as the officer proceeded to search both the trunk and glove box of his car. At this point I walked towards the scene and from a distance I informed the officer that I was the pastor of the church and asked if everything was alright, to which he replied “yes”, just a routine traffic stop. I stood by the door of the building for a few minutes before returning to my office. When I looked back outside, the officer was handing the young man a ticket and within a few minutes they were both gone.

The words resonated in my mind “routine traffic stop.” I had received a traffic ticket a few weeks earlier, a procedure that took all of ten minutes, with my glove box being opened by me to get out my registration. I never got out of my vehicle, was not searched or patted down and my trunk was not opened. I thought my experience which also ended with a citation was a routine traffic stop. But then I thought about the conclusion that I had tried to avoid jumping to, and I understood the truthfulness of the officer’s words.

In far too many instances when young black males are involved this is “the routine.” I recalled incidents from my youth in South Central Los Angeles, where standing on the street with two or three friends would prompt a U-turn from law enforcement passing by. We would be told by these officers of the law that we were gang members (when we weren’t); that we matched the description of perpetrators of some crime in the area, or they were sure we were on our way to no good. That was “routine.” It was also routine, when I started driving, to be pulled over and detained for up to an hour. When my son came of age it was also routine for him to be detained on his way home from his university job for similar periods of time. There seems to be something suspicious about young African males that warrants re-defining “routine” when dealing with them.

Whatever else is associated with the Trayvon Martin case; what gnaws on me is the suspicion that he was deemed a suspicious character and therefore a threat. In the incident that occurred in our church parking lot, I intentionally did not mention the race of the police officer because this not wholly a race issue. Many of the officers who gave out the harshest treatment in our South Central neighborhood were themselves African-American. This is about prejudice in the name of prevention and the subjects of this prejudicial action in far too many cases are young African-American males who seem to be perceived as a threat. Geraldo Rivera suggested that the hoodie worn by Trayvon Martin made him suspicious, and that Hispanic and African-American parents should not allow their teens to wear them.

Last summer, I spoke at the Legacy Conference in Chicago where there were braids, tattoos and hoodies galore, adorned by young people who devoted three days to the study of God’s word and taking it to the streets. Whether we like the fashion of our young people or not, is beside the point. Fashion has always been a part of youth rebellion. After all, suburban youth of different ethnicities who often share the fashion of urban youth are not subject to the same “routine” as young African-American males.

In the past, this prejudice in the name of prevention has come from law enforcement. In the Trayvon Martin case, it was from a neighborhood watch person. I pray that the judicial process will render a just ruling. But here is my greater desire that young men of color will become subjects of actual “routine” traffic stops and not suspicious characters because of their age, color or attire.

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