Considering Packer on the Christian Life

As a new Christian without a clue I stumbled into the Christian bookstore in Kenmore Square, uncertain about what to buy to better understand this new faith I barely understood. Among the various and sundry items I noticed a book that had sold over a million copies and won some award. The title was simply Knowing God by someone by the name of J.I. Packer. I wanted to know God, so I bought it.

That book, which I’ve read a few times since the initial read, has been one of the most important purchases of my life. After finally becoming a certified “Calvinist” I re-read the book and saw all the seeds had been sown by Packer in this book.

While struggling with sanctification and charismatic issues I picked up Keep in Step with the Spirit which also proved to be immensely helpful. While looking at RTS Orlando in 1991, I was able to go to the Ligonier National Conference on The Cross of Christ and Packer’s lectures were profound. He was not the most dynamic speaker in the line up, but his content was amazing. Steve Brown also stands out in my mind as impactful, though he got in “trouble” because people misunderstood him.

I have a long, storied history with J.I. Packer. He’s been one of the most important theological influences in my life, particularly in the early years. He kept me from any number of heresies. I am thankful for J.I. Packer, and was looking forward to reading Samuel Storms book Packer on the Christian Life in the Crossway series. It was time for vacation/study leave and time to read another volume in the series.

Samuel Storms is an interesting choice to write the volume on Packer. Sometimes the editors do that, choose a wild card from outside the person’s theological heritage. Storms is also a Calvinist who loves the Puritans. But Storms falls into the new Calvinist camp (non-denominational, non-confessionalist, baptistic and continuationist) while Packer himself is an old school Anglican who affirms the Westminster Confession (I’m pretty sure) as well as the 39 Articles. He is, therefore, denominational, confessional, paedobaptistic and a cessationist who isn’t too hard on his continuationist brothers and sisters.

“Theology, as I constantly tell my students is for doxology: … Theologies that cannot be sung (or prayed for that matter) are certainly wrong at a deep level, and such theologies leave me, in bot senses cold: cold-hearted and uninterested.”

The subtitle of the book is Knowing God in Christ, Walking by the Spirit, which brings both of the books I’ve mentioned into focus. It also sums up Packer’s understanding of the Christian life. It draws on many of Packer’s numerous books and articles.

As with all the volumes, Storms begins with a short biography of the subject. If you’ve read one of the biographies on Packer, there isn’t much that is new. But if you haven’t, you’ll get a good sketch of the man. One of the key events of his life was an accident as a child that kept him from sports and forced him into the library. Whatever your views of nature and nurture, Packer became an academic that we can’t be sure he’d be if he hadn’t had to wear a metal plate that encouraged the worst out of his peers. One key friendship was with Dr. Martyn Lloyd-Jones, centered upon the Puritans. Both men were key in a Puritan conference and Banner of Truth. Lloyd-Jones’ call to separation from the Church of England at the Evangelical Alliance conference in 1966, along with Stott’s response, created a rift between the men. Packer would be despised by the the non-conformists like Lloyd-Jones (whom Packer still spoke highly of) and distrusted by the Anglicans who kept moving to the left (Storms credits Carl Trueman for this observation). Trueman thinks this is behind Packer’s move to Canada, far western Canada at that. He was, in a sense, in exile. Eventually the Church of England would go too far, and Packer along with many others would seek refuge among the African bishops. In many ways Packer has been a man without a home, looking for the city whose builder and architect is God.

“Self-denial is a summons to submit to the authority of God as Father and of Jesus as Lord and to declare lifelong war on one’s instinctive egoism.”

In terms of analyzing his view of the Christian life, Storms begins with the cross of Christ. Apart from this, none of what Packer believes about the Christian life makes sense. What doesn’t make sense, to me anyway, is that Storms doesn’t refer to Packer’s famous introduction to an edition of Owen’s The Death of Death in the Death of Christ. This is one of the few places where Packer draws a hard line in the sand, calling the various alternative theories to particular atonement false gospels. Packer didn’t usually take such hard stances, but for him this was the place to take the hard stand. Packer didn’t normally do polemics, but when he did he did them well.

Packer affirms the necessity of the atonement due to our sinfulness, Christ’s substitution in our place to pay the penalty of said sinfulness and sin, and its propitiatory nature. Packer held to a cross that saved elect sinners, not to a cross that merely made salvation possible to every sinner to which faith must be added.

As a confessional Christian, Packer affirmed the authority of the Scriptures above all else. It is to this that Storms turns next. Here we see why Packer walked out of the synod of the Anglican Diocese of New Westminster. It was their acceptance of same-sex unions contrary to the clear teaching of Scripture. He, rightly, saw this as no small thing. Authority rests, not in culture, not in my personal interpretation or even the Church and its interpretation of the Bible, but the Scriptures themselves. There ultimately can be no living of the Christian life without an atonement and the Scriptures as our authority. This is not to reject Confessions and Catechisms. Packer encourages the use of catechisms to disciple believers new and old.

“In the New Westminster debate, subjectivists say that what is at issue is not the authority of Scripture, but its interpretation. I do not question the sincerity of those who say this, but I have my doubts about their clear-headedness. The subjectivist way of affirming the authority of Scripture, as the source of the teaching that now needs to be adjusted, is precisely a denying of Scripture’s authority from the objectivist point of view, and clarity requires us to say so.”

The Christian life, entered by faith (self-abandoning trust) in the person and work of Christ, is about holiness. Storms makes great use of Rediscovering Holiness (a hard to find gem in my opinion) in this chapter. He also refers to Keep in Step with the Spirit to discuss Packer’s early struggle with Keswick theology (let go and let God for victory) from which he was saved by discovering John Owen. Missing is Holiness is about the heart that results in actions, not simply outward conformity to rules. From him I discovered the hard truth that the holier we are the more discontent we will be with our holiness. True holiness is empowered by the Holy Spirit, not by us. Packer writes of the opposition to holiness. We are taken to God’s gym and made to sweat as unholiness leaves the body. Holiness involves a life of repentance driven by self-examination (not simply introspection) and the war on pride in our hearts. It isn’t simply a personal and individual thing, but God places us in a community to help us become holy precisely because holiness is about love and without a community we can’t grow in love (and forgiveness).

“Purity of heart is indeed a matter of willing one thing, namely to live ever day of one’s life loving God.”

Having defined holiness, Storms moves into the process of sanctification. Here he leans on Hot Tub Religion, another hard to find gem. You may begin to think that books on sanctification don’t sell well. Storms returns to the influence of John Owen whom Packer called “God’s chemo for my cancered soul.” He address the synergism of sanctification revealed in the God who works in us to will and work according to His good purpose (Philippians 2). It is the transformation of our desires, disposition and motives.

“God’s method of sanctification is neither activism (self-reliant activity) nor apathy (God-reliant passivity), but God-dependent effort.”

The Christian life, as already mentioned, is a struggle. Storms brings us to Romans 7 to discuss the problem of indwelling sin in the life of every Christian. Storms goes through the various views of this passage, but spends particular time explaining Packer’s view that this is the experience of Paul as a Christian (he provides further support for this view in an appendix). Paul affirms God’s law but struggles to do it. In Romans 8 we see that the sinful mind is hostile to the law. If we are honest, our obedience is always less than we desire it to be. We drift. We are prone to wander. This all drives us back to Jesus and Him crucified for our deliverance. And yet we do have the Spirit at work in us to put sin to death (back to Romans 8). We are changed people, but not as thoroughly changed as we ought nor long to be.

In keeping with Romans 8, Storms brings us the Packer’s views on the person of the Spirit who provides the power of Christian living. Like many of the Puritans, Packer held to experiential Christianity, not simply intellectual or rational Christianity. We must be born again, and we must have the Spirit dwelling in us. While personally a cessationist, Packer was not as rigid in addressing charismatics as, say, John MacArthur. But Packer does not limit the work of the Spirit to the gifts of the Spirit. His focus is on the fruit of the Spirit, produced in sanctification. There is that word again. The Christian life is taken up in sanctification; a sanctification that flows out of knowing God in Christ through the atonement we know about through the Scriptures.

“Our lack of love for praying may be an indication of all-round spiritual debility. … Prayer will consume sin, or sin will choke prayer.”

One of the ways this all works out is prayer, which is the next chapter in the volume. He discusses hindrances to prayer as well as the activity of prayer: petition, conversation, meditation, praise, self-examination, and lament. Growth in holiness is produced in part by a commitment to prayer. The same Spirit who works in us to will and work, works in us to draw near to the Father thru the Son to express our hearts.

Connected to prayer (and Scripture) is the role of guidance in the Christian’s life. We do need to discern the will of God. Many of Paul’s prayers for others found in Scripture relate to this need on their part and ours. Packer connects this to the doctrines of adoption and God’s sovereignty. God’s guidance comes primarily from the Scriptures which were written for us upon whom the end of the ages has come (1 Cor. 10). Guidance is not helpful without a commitment to submit to God’s guidance. We must accept His will as our own. As such, Packer rejects fleeces and signs as not normative for Christians. That is not how we ought to seek guidance, though we see some saints of old, who didn’t have the whole Bible, did receive guidance this way.

“Discernment comes through listening to Scripture and those means of grace that relay biblical teaching to us in digestible form- sermons, instruction talks, hymns, books, Christian conversations and so forth.”

Christian living takes place in the context of suffering. We can suffer from unwanted temptations and struggles with sin, our bodies that won’t work right, persecution, and hard providences. Suffering is inevitable. Packer does note that God is particularly gentle with new Christians, so often suffering can become more profound the more we mature. Packer, like Luther, was a theologian of the cross. He rejects the triumphal theology of glory that has capture the heart of so many American Christians. Such triumphalism often points to some failure on our part as the cause of suffering. We need to identity the particular (often unconnected secret) sin so God will restore a suffering-free blessing. Such people aren’t growing in perseverance and character (Rom. 5), but remain immature as they reject God’s purposes in their lives. Packer speaks of our weakness and grief as important in helping us grow.

“… a most painful part of the pain of grief is the sense that no one, however sympathetic and supportive in intention, can share what we are feeling.”

In a sense, Storms brings us back to the beginning by talking about the theocentricity of the Christian life. Eternal life is knowing God, and Jesus whom he sent (John 17:3). It isn’t Christian living without Christ as the center of it. We are to believe in Christ, love Christ and hope in Christ. Christianity isn’t just doctrine, intellectual commitment. Christianity is personal commitment to Christ about whom the doctrines speak. It is vital union with Him, and experiential.

“Again, Christianity is Christ relationally. If there is a center or hub to all of Packer’s thought on the Christian life, it is here. Christian living is conscious, joyful, trusting relationship with Jesus of Nazareth.”

The book ends with a chapter on ending well. When Storms wrote the book, Packer was 88. He is still alive, and still writing (though much shorter books). He is increasingly weak, but still has a sharp mind. He is a model of using one’s faculties and energies to live and serve as long as one has them. One may retire from a vocation, but not from living as a Christian.

Overall this was a good and thorough contribution to the series. Storms made ample use of Packer’s writings. As I noted above there were some glaring omissions; not just his introduction to Owen’s book (he wrote introductions galore, actually), but also Faithfulness and Holiness which introduces the read to (and includes) Ryle’s classic Holiness. This is a hard to find volume, but of immense help. I blogged through this in April of 2007 for those who are interested.

In the bowels of the Bird and Babe (1999)

Storms did mention the need for community, but as I get older I see the need for friendship. Jesus had the 12, and the 3. He enjoyed the closest of friendships with Peter, John and James. When I visited England with friends, we spent a few days in Oxford. We had meals and drinks at the Eagle and Child. We went to the Inklings exhibit as well. Friendships are a part of community, but the special relationships that we enjoy that extend beyond our worship communities by geography and time in many cases.

As I go through an extended period of loss, I’m seeing the lack of friendships I have as a pastor. I don’t have enough. Storms mentioned Packer’s friendship with Lloyd-Jones (interrupted by controversy) and John Stott. I’m curious about his friendship with Sproul, which seemed to end with Evangelicals and Catholics Together. What is missing is Packer’s long time relationship with another of the important men in my life, Dr. Roger Nicole. Even Nicole’s biography seems skimpy on this account.

We think of these theologians’ writings, but often don’t think of their friendships (except for C.S. Lewis, it seems). These friendships, and sometimes how they end leave their mark. I know this is true in my life. If the Christian life is largely about love, and it is (!), then there should be more about the long term relationships with the people they loved (including spouses!) in these volumes.

Don’t get me wrong, I truly enjoy this series and that is why I read a volume on each vacation. I’m just pointing out a weakness in the series, and one in my life and in the lives of many men. At a time I find I need my friends, they seem busy. And I can’t point a finger at them for I realize I have not pursued them in their similar times of need and loss. Friendships matter.

Some of the bestest friends a man can have!

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Considering the Twelve Statements, Part 2

As we move into the second half of the 12 Statements of the PCA Report on Human Sexuality we find a little more controversy than in the first half. These statements, as we noted before, address the concerns of those afraid of theological compromise, and the concerns of those afraid of pastoral cruelty. As Arsenio Hall used to say, “Let’s get busy!”

Sanctification

We affirm that Christians should flee immoral behavior and not yield to temptation. By the power of the Holy Spirit working through the ordinary means of grace, Christians should seek to wither, weaken, and put to death the underlying idolatries and sinful desires that lead to sinful behavior. The goal is not just consistent fleeing from, and regular resistance to, temptation, but the diminishment and even the end of the occurrences of sinful desires through the reordering of the loves of one’s heart toward Christ. Through the virtue of Christ’s death and resurrection, we can make substantial progress in the practice of true holiness, without which no man shall see the Lord (Rom. 6:14-19; Heb. 12:14; 1 John 4:4; WCF13.1).

This positive statement of our doctrine is right on target and expresses well what it does say. It is addressing Christians, people who’ve been justified on account of the imputed righteousness of Christ by faith. Our justification is not measured by our degree of sanctification. As people who are united to Christ we are united to Him in His death and resurrection unto new life. As people who are united to Christ, we all have a responsibility to flee immoral behavior, not just SSA. We all have a responsibility to not yield to temptation, including but not limited to SSA. This is clear. This is no “cheap grace”.

How does this happen? Through the work of the Spirit through the ordinary means of grace. This is important. There is no special second blessing for those struggling with SSA (or porn or alcohol or…) that renders them perfectly sanctified. There are no special means just for those who suffer from SSA or gender dysphoria. The discussions will be different, but the means of grace the same.

The people in question will want to experience less temptation, not more if the Spirit is at work in them. Christians want to sin less. And the Christians in question are no different. Their loves are being reordered. This is happening because He who begins good works in Christ brings them to completion in Christ.

Nevertheless,this process of sanctification—even when the Christian is diligent and fervent in the application of the means of grace—will always be accompanied by many weaknesses and imperfections (WCF16.5, 6), with the Spirit and the flesh warring against one another until final glorification (WCF13.2). The believer who struggles with same-sex attraction should expect to see the regenerate nature increasingly overcome the remaining corruption of the flesh, but this progress will often be slow and uneven. Moreover, the process of mortification and vivification involves the whole person, not simply unwanted sexual desires. The aim of sanctification in one’s sexual life cannot be reduced to attraction to persons of the opposite sex (though some persons may experience movement in this direction), but rather involves growing in grace and perfecting holiness in the fear of God (WCF13.3).

Now comes the necessary counter-balance. “Sanctification … will always be accompanied by many weaknesses and imperfections.”  This is true, even when we are diligent. Though, due to the conflict between flesh and Spirit none of us is as diligent as we ought to be. In Gal. 5 Paul mentions sexual sin as one of the works of the flesh with which the Galatians were tempted. We are no different. Rare is the Christian who has no sexual temptations and struggles. To hold those with SSA to a higher and different standard than ourselves is cruel. This portion of the statement guards against such cruelty.

It is not soft on sin (both original and actual) by any stretch of the imagination. It is realistic about our remaining corruption. We should see progress. But the word is progress, not perfection. Due to that warring progress is often slow and uneven. The Report doesn’t fall into the trap of saying sanctification is about having heterosexual desires or getting married. It is about holiness, the growth of grace.

I’ve seen too many comments (imply or state) that do assume that in this area real Christians don’t experience temptation, or that some switch is flipped and they become attracted to people of the opposite sex. That doesn’t happen for everyone, and by holding out false expectations (that it should, not could, happen) much damage is done.

Impeccability

We affirm the impeccability of Christ. The incarnate Son of God neither sinned (in thought, word, deed, or desire) nor had the possibility of sinning. Christ experienced temptation passively, in the form of trials and the devil’s entreaties, not actively, in the form of disordered desires. Christ had only the suffering part of temptation, where we also have the sinning part. Christ had no inward disposition or inclination unto the least evil, being perfect in all graces and all their operations at all times.

There is an element of controversy here. Yes, “the incarnate Son of God neither sinned (in thought, word, deed or desire)”. The question is, “Was it possible for him to sin?”. The Report says He couldn’t. In the footnote they quote from Berkhof about the “essential bond between the human and divine natures.” This, to me sounds like mixture and close to violating the Chalcedonian formula. We still, confessionally, distinguish between the two complete natures while affirming one person. Monothelitism (one will) was condemned as well. The road of orthodoxy seems narrow between the two ditches error.

2. The Son of God, the second person in the Trinity, being very and eternal God, of one substance and equal with the Father, did, when the fullness of time was come, take upon him man’s nature, with all the essential properties, and common infirmities thereof, yet without sin; being conceived by the power of the Holy Ghost, in the womb of the virgin Mary, of her substance. So that two whole, perfect, and distinct natures, the Godhead and the manhood, were inseparably joined together in one person, without conversion, composition, or confusion. Which person is very God, and very man, yet one Christ, the only Mediator between God and man. WCF VIII

We clearly do not believe that Jesus had a fallen nature like us. There was no sin original nor actual of His own which blemished and disqualified Him as the Lamb of God. The temptation He experienced was from outside of Himself, not due to an inward inclination to disobey. This the Report rightfully guards.

Monophysitism (one nature) <======> Chalcedonian Orthodoxy <=====> Nestorianism (2 persons)

Charles Hodge

The Report reflects Kevin DeYoung’s article from 2019 on the Gospel Coalition blog which may have resulted from his work on this committee. He focuses on the work of W.G.T. Shedd. The focus is on the inability of Christ to sin. This is the majority report from the Church.

It has been increasingly questioned in the last few hundred years, including by esteemed theologians like Charles Hodge. DeYoung notes that Shedd likely wrote in response to Hodges’ views. In his work The Person of Christ, Donald Macleod posits that Jesus was free from actual sin, and from inherent sin (corruption). This focuses on a biblical and not speculative position since he was not born of Adam.

The late R.C. Sproul was a PCA theologian who also surmised that Jesus, pertaining to His humanity, was able to sin while also affirming that Jesus never did.

“But if Christ’s divine nature prevented him from sinning, in what sense did he obey the law of God as the second Adam? At his birth, Jesus’ human nature was exactly the same as Adam’s before the fall, with respect to his moral capabilities. Jesus had what Augustine called the posse peccare and the posse non peccare, that is, the ability to sin and the ability not to sin. … Satan was not trying to get God to sin. He was trying to get the human nature of Christ to sin, so that he would not be qualified to be the Savior. …. I may be wrong, but I think it is wrong to to believe that Christ’s divine nature made it impossible for him to sin. If that were the case, the temptation, the tests, and the assuming of the responsibilities of the first Adam would have all been charades. This position protects the authenticity of the human nature because it was the human nature that carried out the mission of the second Adam on our behalf.” Sproul, Truths We Confess, Vol. 1, pp. 251

As a result, I think that asking us to affirm that Jesus could not sin, in addition to did not sin, may be an overreach. The Confession reflects the Chalcedonian Formula and doesn’t seem to directly address this issue. I agree with Sproul’s point even if I don’t like his articulation at all points. We don’t want to sound (or be) Nestorian. But Jesus was fully man as well as fully God. Not having inherited corruption, Jesus as the second Adam likely was in the same state as the first Adam. His perfect obedience for us should draw wonder and amazement (as Sproul notes on the next page) because he succeeded where Adam the first failed. A man not only had to die, but also perfectly obey. We don’t say that Jesus wasn’t able to die by virtue of the essential bond of his nature.

Nevertheless, Christ endured, from without, real soul-wrenching temptations which qualified him to be our sympathetic high priest (Heb. 2:18; 4:15). Christ assumed a human nature that was susceptible to suffering and death.He was a man of sorrows and acquainted with grief (Isa. 53:3).

They seek to emphasize the reality of Christ’s suffering in temptation and in death which makes Him perfect for being our Mediator. Hebrews wants us to know of the reality of His temptation, as well as His sinlessness, so we are encouraged to draw near to Him as our Great High Priest who alone is able to help us.

Identity

We affirm that the believer’s most important identity is found in Christ (Rom. 8:38-39; Eph. 1:4, 7). Christians ought to understand themselves, define themselves, and describe themselves in light of their union with Christ and their identity as regenerate, justified, holy children of God (Rom. 6:5-11; 1 Cor. 6:15-20; Eph. 2:1-10). To juxtapose identities rooted in sinful desires alongside the term “Christian”is inconsistent with Biblical language and undermines the spiritual reality that we are new creations in Christ (2 Cor. 5:17).

This is one of the issues that arose due to the Revoice Conference and caused a stir when TE Greg Johnson stated he was a “gay Christian” on the floor of General Assembly. We’ll return to the latter reference in a moment.

Yes, our most important identity is found in Christ. I’ve preached on this a few times in recent years, including in January and on Pentecost. We don’t cease to have other identities, but our “most important identity” is found in Christ, through our union with Him. Ordinarily we should not “juxapose identities rooted in sinful desire” as the Report states. Generally it does create confusion because it is inconsistent with biblical language. This is at least part of why I thought it was unwise for Greg Johnson to make the statement.

Is it always wrong to do so? You might think “yes” based on the above. However:

Nevertheless, being honest about our sin struggles is important. While Christians should not identify with their sin so as to embrace it or seek to base their identity on it, Christians ought to acknowledge their sin in an effort to overcome it. There is a difference between speaking about a phenomenological facet of a person’s sin-stained reality and employing the language of sinful desires as a personal identity marker. That is, we name our sins, but are not named by them. Moreover, we recognize that there are some secondary identities, when not rooted in sinful desires or struggles against the flesh, that can be legitimately affirmed along with our primary identity as Christians. For example, the distinctions between male and female, or between various nationalities and people groups, are not eradicated in becoming Christians, but serve to magnify the glory of God in his plan of salvation (Gen. 1:27; 1 Peter 3:7; Rev. 5:9; 7:9-10).

They don’t make it an absolute prohibition, as some in our denomination seek to. It is a statement that involves context- “What is that person mean by it?” TE Johnson did not mean he was a practicing homosexual. He was not making an identity statement. Earlier in his statement he made clear that he has been and is celibate. He was “being honest” about his on-going sin struggle. This is not simply some ivy tower discussion but involves men in the room. He does not “embrace it or seek to base [his] identity on it.

We shouldn’t just go along with someone’s statement. We should ask what they mean. That should have been clear to the Assembly by the rest of TE Johnson’s comments. I understood it but unfortunately some either didn’t or refused to take those qualifiers into account. We can extend charity instead of jumping all over a brother for using a phrase we don’t like or find inappropriate. This distinctions should matter to us. Charity helps us to maintain the bond of peace while not driving strugglers into the dark. We should reject the use of shibboleths as ways to “ferret out” theological enemies. This is why I will oppose any Overtures that seek to ban phrases outright.

Language

We affirm that those in our churches would be wise to avoid the term “gay Christian.” Although the term “gay”may refer to more than being attracted to persons of the same sex, the term does not communicate less than that. For many people in our culture, to self-identify as “gay”suggests that one is engaged in homosexual practice. At the very least, the term normally communicates the presence and approval of same-sex sexual attraction as morally neutral or morally praiseworthy. Even if “gay,”for some Christians, simply means “same-sex attraction,”it is still inappropriate to juxtapose this sinful desire, or any other sinful desire, as an identity marker alongside our identity as new creations in Christ.

This covers much of the same ground as the statement on identity. I agree with the wisdom of the statement. We should be wise in our use of language, keeping our context in mind. When examining another person’s language we should keep their context in mind instead of imputing our understanding. We are not deconstructionists, but hold to authorial intent.

Nevertheless, we recognize that some Christians may use the term “gay”in an effort to be more readily understood by non-Christians. The word “gay”is common in our culture, and we do not think it wise for churches to police every use of the term. Our burden is that we do not justify our sin struggles by affixing them to our identity as Christians. Churches should be gentle, patient, and intentional with believers who call themselves “gay Christians,” encouraging them, as part of the process of sanctification, to leave behind identification language rooted in sinful desires, to live chaste lives, to refrain from entering into temptation, and to mortify their sinful desires.

The balancing statement recognizes that “gay” is a term more readily used and understood by non-Christians. Use of same sex attraction can create unnecessary barriers in evangelism and apologetics. They rightfully warn about turning into the language police as though we gladly lived in Orwell’s 1984. Yes, we don’t want to justify struggles with sin. We want to continue to encourage growth in sanctification.

Friendship

We affirm that our contemporary ecclesiastical culture has an underdeveloped understanding of friendship and often does not honor singleness as it should. The church must work to see that all members, including believers who struggle with same-sex attraction, are valued members of the body of Christ and engaged in meaningful relationships through the blessings of the family of God. Likewise we affirm the value of Christians who share common struggles gathering together for mutual accountability, exhortation, and encouragement.

This statement reverses the order, addressing the need for compassion first. We affirm the need for healthy, God-honoring relationships. There is an admission that the Church generally struggles to honor singleness. As one who did not marry until I was in my mid-30’s it was not an act of rebellion or due to a lack of interest. God’s providence is part of marriage. I know many whom in the providence of God are not married, though they would like to be. They are not attracted to people who are attracted to them, and the ones to whom they are attracted are not attracted to them. A person with SSA may be providentially hindered from marriage. They shouldn’t “fake it”. But God can and has given some sufficient attraction to a friend of the opposite sex.

Marriage should not be entered into wantonly, and if one person has SSA this should be discussed precisely because at some point it will matter. Most of the times I’ve known men to leave their wives, this was not disclosed prior to marriage. They thought or hoped that marriage would fix them.

The Church needs to do a better job of enfolding single people into the life of the church. In this way people will walk with them through the ups and downs of life. There can be loving accountability in sexual issues. We can affirm common struggles. Too often people struggling with sexual issues, including SSA, can feel excluded and/or hounded as if that was the only issue of sanctification in their live. This can be due to shame on their part, or rejection on the part of others due to their struggle. They will need extra encouragement to be involved.

Nevertheless, we do not support the formation of exclusive, contractual marriage-like friendships, nor do we support same-sex romantic behavior or the assumption that certain sensibilities and interests are necessarily aspects of a gay identity. We do not consider same-sex attraction a gift in itself, nor do we think this sin struggle, or any sin struggle, should be celebrated in the church.

In light of the direction some in the Revoice movement have taken, this is an important counterbalance. The covenant relationship between church members is good. The covenant relationship of marriage, between one man and one woman, is good. Having something akin to a same-sex, non-sexual marriage is not good. We should not encourage “romantic” relationships even if their are promises of chastity. These relationships are driven by their inner corruption and are therefore sinful. Their longing for romance should not be satisfied with such an exclusive  relationship.

Yes, we should not consider SSA itself to be a gift, though it may be something God uses (as part of the “all things”) to make us more like Jesus (this is one of those gospel tensions). The gospel, not sin, should be celebrated in the Church and by churches. This should serve as a caution to some elements of Revoice.

Repentance and Hope

We affirm that the entire life of the believer is one of repentance. Where we have mistreated those who struggle with same-sex attraction, or with any other sinful desires, we call ourselves to repentance. Where we have nurtured or made peace with sinful thoughts, desires, words, or deeds, we call ourselves to repentance. Where we have heaped upon others misplaced shame or have not dealt well with necessary God-given shame, we call ourselves to repentance.

As you can see, this is not about the doctrine of repentance but a call to repentance on the part of the PCA and its churches. We have often stressed the sinfulness of homosexuality without also holding out hope in the gospel. They recognize that some have made peace with sin of various kinds. Honestly, some of our churches have ignored other sins much to their detriment. This is a good reminder that repentance is for us, not just those sexual sinners.

Nevertheless, as we call ourselves to the evangelical grace of repentance (WCF15.1), we see many reasons for rejoicing (Phil. 4:1). We give thanks for penitent believers who, though they continue to struggle with same-sex attraction, are living lives of chastity and obedience. These brothers and sisters can serve as courageous examples of faith and faithfulness, as they pursue Christ with a long obedience in gospel dependence. We also give thanks for ministries and churches within our denomination that minister to sexual strugglers (of all kinds) with Biblical truth and grace. Most importantly, we give thanks for the gospel that can save and transform the worst of sinners—older brothers and younger brothers, tax collectors and Pharisees, insiders and outsiders. We rejoice in ten thousand spiritual blessings that are ours when we turn from sin by the power of the Spirit, trust in the promises of God, and rest upon Christ alone for justification, sanctification, and eternal life (WCF14.2).

It ends on the note of joy for those who have repented and now struggle. Those who are obedient and chaste. We are thankful for ministries and congregations that serve those that struggle with sexual issues. We should be grateful for the realities of the gospel and the transformation it produces.

It is my hope that the Twelve Statements unify our denomination, or rather help us to see that we are largely united on these issues. We recognize that same sex attraction and activity are sins original and actual, but that the gospel holds out the offer of forgiveness, justification & sanctification through union with Christ and therefore fellowship with God. There is hope.

My hope, in part, is that we see that the areas of difference are not significant, should not prohibit fellowship and are not cause for schism. Let’s leave room for the church discipline of the unrepentant as we ought.

Next we’ll move through the supporting arguments for these statements.

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Considering the Central Carolina Presbytery Report

The vast majority of the Central Carolina Presbytery Report (CC) is taken up with a summary of Revoice, the issue of temptation and sin, and identity. The last 4-5 pages handle a number of issues in rapid fire pace. The rest of these issues are not addressed directly in the North Florida Presbytery Report on Same-Sex Attraction (NF). They are addressed at length in the Missouri Presbytery Report from the Judicial Committee (MP).

I will follow the order in which they are addressed by CC.

Spiritual Friendship

The subject sounds strange. CC notes that a number of the Revoice speakers addressed “the importance of reclaiming a fully biblical understanding of friendship.” Tushnet and Belgau in particular stressed this idea. I would agree that our culture and our churches need to recover a Christian understanding of friendship. The friend is a different category than family or one’s enemies. Some of those friendships were bound with a covenant, in particular David and Jonathan’s friendship.

Belgau (and the others) are clear that David and Jonathan’s friendship was not romantic or sexual. They are not used to justify homosexual relationships. This is important to keep in mind.

Belgau has a different erroneous position: that these covenantally bound friendships may be more binding than marriage. CC is correct in saying “we can’t go there”, so to speak. You can’t be more bound to another human than a “one flesh” relationship, and that relationship is between husband and wife in the covenant of marriage.

While we see that friendship is given great value when men like Abraham were called “God’s friend” we see that the “one flesh” relationship is more frequently used covenant relationship to understand our covenant relationship with God in Christ (Hosea 1-3 and Ephesians 5 for instance). This relationship is intended to be permanent and exclusive, with a legally recognized status. Friendship, sadly, is not permanent. It is not exclusive either, and lacks legal recognition.

In this area we find more unclear language by Revoice speakers. “Same-sex love” is used for same-sex friendship but is easily misunderstood. Two homosexuals engaging in friendship should establish clear boundaries, not be making covenants to bind themselves to one another. It sounds like a romantic relationship without the sex which is dancing on thin ice. Gay but celibate should not mean a celibate dating relationship with another person of the same sex.

Healthy same-sex friendships are vital for all of us, including homosexuals. We should have a high view of them. They are to make way for marriage, however. My wife is and should be more important to me than a friendship. My children should also be more important to me than my friends. The views expressed by some Revoice speakers on this subject are unwise.

“We think it unwise, however, to posit a separate class of homosexual friendship that goes by different names and looks substantially different from the healthy friendships all Christians should cultivate and enjoy.” (pp. 13)

In similar fashion MP wrestled with this, seeing some inconsistency in message.

But it is also our judgment that, to the extent that Revoice even entertains the possibility of “celibate partnerships” (even within the limits expressed above), it has erred in offering unwise, unedifying relational arrangements to Christians who know same-sex-attraction (cf. 1 Cor. 6:12). In our judgment, to entertain the possibility of such partnerships stands in tension—perhaps even contradiction—with their public Statement.

As for Memorial Presbyterian and TE Johnson, while as a Session they have made no official statement regarding celibate partnerships or romantic coupling, TE Johnson, in his Revoice workshop, publicly warned about the danger of friendships morphing into romances and stressed the importance of boundaries. On one hand, it is our judgment that they have not erred in not having adopted an official statement on the question of romantic, nonsexual same-sex “partnerships,” yet we also believe they are open to the danger of a preoccupation with technical boundaries on physical limits in friendships to the neglect of the deeper inner dynamic involved in SSA romantic coupling, and the way it mimics the longing and the personal pull toward the other person that draws a man and woman together toward an exclusive intimacy that is designed by God to move them toward marriage. (MP, pp. 32)

The Gift of Homosexuality?

Some of the speakers at Revoice suggested that God has given homosexuality as a gift to the church. CC notes in particular that Finegan uses this language in three ways.

First, there are gifts that come with same-sex attraction. For instance they have a greater awareness of the depth of sin so they are humbled and more dependent.

While it is good to have this awareness, be humble and dependent they are confusing the gift with the means of the gift. The gift isn’t homosexuality but how God uses it in a person’s life so they are humble and dependent. CC is right to say “Scripture never point to our fallen desires as gifts. (pp. 13)” She is confusing categories.

“Second, Finegan argues that gay Christians are a gift to the world. (pp. 14)” They show that one can find life by losing life. They show that sexual desires need not define us. All Christians are to display these, not just those with SSA. Christians with SSA do need to hear they play an important role as heralds to the kingdom, and that their experience of salvation (already/not yet) will be a powerful testimony.

With the caveat that Christ is the real gift, CC notes “we heartily agree that faithful same-sex attracted believers have a powerful role to play in declaring the goodness of God and the glory of the gospel to the world. (pp. 14)” I can agree with that while I would be hesitant to call homosexuality a gift in this case as well.

Third, she thinks SSA Christians are a gift to the church. This would be similar to Nate Collins’ “prophetic call to the church to abandon idolatrous attitudes toward the nuclear family, toward sexual pleasure” (cited on pp. 4).

CC believes they are a gift of the church in terms of “examples of denying oneself and God’s strength being perfected in weakness. (pp. 14)” The gift is faithfulness and godliness, not homosexuality. The language of many Revoice speakers here is less than helpful and confusing. We should value them, as Christians, and we should encourage them to walk faithfully as well as be encouraged when they do.

“Same-sex attracted brothers and sisters, then, are deserving (and desirous) of our compassion, sensitivity, and care. (pp. 14)”

CC brings this back to the “at least three different ways Christians often think about same-sex attraction:

• A sin to be mortified
• A struggle to be endured
• A gift to be celebrated” (pp. 14)

We can have more than one way to think of it. I would think SSA to be a temptation to be mortified and a struggle to be endured in hope. I would hesitate to call it a gift to be celebrated, though I willingly and joyfully celebrate any good God works through it (Romans 8:28). I think that distinction is vital.

CC puts it this way:

“… we do not believe it is right to characterize sinful inclinations as a gift. But if same-sex attraction is not a gift to be celebrated, our brothers and sister who pursue Christ courageously in the midst of this attraction certainly are. (pp. 14)”

Pervasiveness of Pain

A major theme in the addresses were “the pain, sorrow, and sense of loneliness and exclusion that same-sex attracted Christians experience. (pp. 15)” CC notes this was most clear in Nate Collin’s address but also a component of many others.

Here is my experience as a pastor and friend. While wanting to be supportive, I have usually not found out about friends’ struggles with SSA until it was too late. I am reminded of:

A friend in Crusade who came out of lesbianism. We didn’t talk much about it (I did learn that Joan Jett was popular among lesbians, but that shouldn’t be surprising). We spent some time together, playing guitar or talking. We both lived in NH and rode up on vacation. I didn’t see my role as to help her with her deepest struggles, but to be a friend.

A friend from a Bible Study group in NH got married to one of the single young ladies in our Singles fellowship. Years later he left his wife and children. I wouldn’t have guess he was gay, but wish he’d shared his struggles before they overcame him and caused such damage.

Years after moving away another friend and former elder left his wife and kids. The immediate circumstances were complicated, but there was a long history of gay porn of which I had not been aware. While it didn’t surprise me, it did disappoint me greatly in that we’d never talked about it and I wish I could have helped him.

A congregant who came out to me as bisexual. While I didn’t make a big deal about it, I wish I’d asked more questions about how it impacted (or didn’t) his marriage. Perhaps it could have saved some grief down the road, but I can’t be sure because there were a number of problems at work.

Until recently, many who struggled with SSA have struggled in our churches in silence. It is more common now for people to say they struggle with SSA. Some churches and pastors are doing better with this than others. Just recently I read an elder begin a FB comment with “yuck, yuck, yuck.” All sin is ugly. If you think someone else’s sin is more disgusting than your own, you probably need to get the plank out of your eye. Every type of sin drove Jesus to the cross. And every type of sin can be forgiven because of the cross.

Yes, some churches and pastors have failed miserably. They treat people with SSA as sinners to be condemned as opposed to in need of compassion. They treat them as the unrepentant, as though if they just repented enough they wouldn’t have SSA.

“Mistreatment of same-sex attracted believers is real, and the church must stand against it.” (pp. 15)

The church must speak the truth about the sinfulness of SSA.

The church must speak the truth about the sufficiency of Christ in the gospel too.

Speaking truth in love means speaking in a way that helps others mature while maintaining (as much as it depends upon you) the relationship. Some who have been critical of Revoice have not always spoken truth, but have misrepresented facts. Others have not spoken in love. Some Revoice speakers have not spoken (the whole) truth. CC discusses this in terms of Revoice addressing some real (though often subjective) issues but in a way that will lead to greater pain.

For instance, if you think you are God’s gift to the church (whether you are for or against Revoice, or where you stand on the issue of Christians struggling with SSA) you will experience great pain when people disagree with you. You will attack people, not simply ideas. Those who disagree with you will be heaped in your own personal pile of “deplorables”.

CC notes, rightly, that it can be difficult to assess the pain of others, and its cause. Pain is highly subjective. How one views the cause of said pain is as well. We’ve all had people leave our congregations with very different perspectives on an event than we do. We’ve heard one side of the story and don’t know the other. This doesn’t mean they are lying, but the lens we look through can warp things. Due to the noetic effect of sin, we all have a lens that distorts to some degree.

Wrapping Up

“We must never forget that we are dealing with real people, flesh and blood human beings with hurts and fears and joys and hopes. While we disagree with important aspects of what was said and assumed at the Revoice Conference, in so far as the movement acts as a reminder for all of us to be welcoming, sympathetic, and hospitable, there are valuable things we can learn and necessary lessons to be appropriated” (pp. 16)

That is well said. We tend to get so caught up in the theological and controversial that we forget the personal. We do need to remember that gospel ministry includes breaking hard hearts and comforting broken hearts. Ministry to Christians with SSA requires wisdom and discernment. There is no one size fits all method. That is because all churches differ and the people they serve differ as well: in temperament, experiences and circumstances.

I think the recommendations from NF are helpful, so I’ll repeat them here (pp. 6).

• Recognize that the church has encountered and confronted issues surrounding same-sex issues with grace and faithfulness for many centuries(1 Corinthians 6.9-11). While our culture has foregrounded the issue, the church need not be alarmist or respond in fear. Rather, this challenge presents the church with an opportunity to proclaim the grace of God to a broken and fallen world. It is a moment to extend hope to those who are hopelessly confused through the gospel.
• Uphold Biblical sexual standards, in thought, word, and deed,for the entire congregation. Be careful not to hammer the few struggling with same-sex attraction while going lighter on those dealing with other sexual attractions and behaviors.Sexual immorality is sexual immorality (Romans 13.13; Ephesians 5.3; 1 Thessalonians 4.3-7).
• With regard to sexual temptation, acknowledge that sexual temptation is not sexual sin. That said, temptation is always an inducement to do wrong. Therefore, the temptation is not neutral.
• Encourage Christians, struggling with the indwelling corruption of sin, with the gracious indicatives of the gospel that free us to embrace God’s liberating imperatives. In Jesus Christ, we have been set free from the dominion of sin (Romans 6.7). Our challenge is to ‘consider’ ourselves—an act of faith—as dead to sin and alive to God in Christ(Romans 6.11). God forgives us and empowers us to walk in newness of life.
• Resist the cultural momentum that defines personal identity through sexual desires and inclinations. Human sexual behaviors do not confer identity—God does. Encourage those who struggle with same-sex attraction to root their identity outside of their sexuality, specifically by rooting their identity in Jesus Christ. Same-sex attraction may be a temptation someone encounters, but it is not the defining element of their personal identity.
• Discourage Christians dealing with persistent same-sex attraction from identifying as a ‘Gay Christian’ as this label is ultimately unhelpful, confusing, and sub-biblical.
• Strive to create a culture of welcome and genuine friendship at church that embraces single people, no matter their sexual temptations. When healthy, the church operates as a family that draws lonely, single individuals, including men and women who struggle with same-sex attraction,into the families that constitute the larger church family.
• Celebrate the dignity of marriage, but do not impugn the dignity of singleness. God calls some to serve him without a spouse (Matthew 19.11-12; 1 Corinthian 7.8). According to Paul, there are even advantages to it (1 Corinthians 7.32-35)! Therefore, we need to consider how to honor singles within our congregations and not operate with a bias against them. For those who find themselves with unwanted same-sex attraction, singleness may well be God’s call upon their lives. We should honor these brothers and sisters, enfold them into healthy relationships, and give them opportunities to serve the Lord and the church.

 

 

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Considering David Wayne

One of my friends is dying. We’ve known this since shortly after he was diagnosed with cancer more than 5 years ago. He has lived beyond the average life span for a person whose cancer had spread so far. I started thinking about David’s impact in my life. Sometimes we don’t realize the impact of one person on our lives.

I met David Wayne after he transferred to RTS Orlando to finish his MDiv. I had graduated but was still working in the bookstore until the end of the summer. David would come in to browse and buy. He would talk with me and the other guys like Keith Mathison when he was in the store.

I wouldn’t see David for another 6 years. I was living in Winter Haven and serving a small ARP church as their pastor. One of the PCA churches in town was without a pastor. Spring was difficult for me. My girlfriend had unceremoniously dumped me and one of my good friends was leaving the area to serve as the pastor of an ARP church in the Carolinas (the heart of the ARP). I felt lost and lonely. But God would provide.

I heard the PCA church called a new pastor, and his name was David Wayne. I was excited they called a man I knew, although only casually. I was going to be out of town for his installation so I called the office to leave a message congratulating him and that I hoped to see him soon.

When we finally talked it took some time for him to remember who I was. But we were two men called to serve as solo pastors in a place we were still figuring out. So we began to spend more time together. It was a time of healing for me that none of us realized.

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Considering Secrets in Ministry

One of the more difficult things in pastoral ministry is the keeping of secrets. Not our own, but the hearing and bearing of others’ secrets.

We hear all kinds of things in pastoral counseling. We hear how people have been sinned against, and how they have sinned. It is difficult to hear the dirt on someone. There is no one to tell.

Some of those secrets are more ordinary- unfortunately. Sad to think that hearing about sexual abuse is old hat. But sometimes there are stories that strike you deep because they are that powerful. I hadn’t heard too many of those in years past. But I have had two of those this year. It takes its toll precisely because there is no one you can tell. These are things you don’t even tell your wife. It wears on your soul.

This is one of the side benefits of going to General Assembly. You see trusted friends who know no one in your situation. You can share some of those burdens without any collateral damage. They won’t look at anyone differently. They aren’t going to visit your congregation and wonder. They are completely disconnected from the situation.

I feel for the guys who don’t have such opportunities. They probably need to talk to a counselor periodically. Sin is a great weight, and we can’t carry it alone. Jesus doesn’t tell us to bear it alone (Gal. 6), but to bear one another’s burdens. I am grateful I have a friends who can bear those with me, and whose burdens I can bear. Guys who don’t go to counseling or implode. If you are one of those guys, find someone safe to talk to. Fast.

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GA 2012- Day 3

Sleep deprivation is an ugly thing. I was a zombie, minus the odd gait and thirst for human flesh. I hadn’t had a good night’s sleep in about a week. It was taking its toll as I often nearly nodded off throughout the day.

I wasn’t the only one . The guys I shared the room with didn’t sleep that night due to my snoring. They had ear plugs. One tried to sleep in the closet to find refuge, to no avail. They didn’t dare risk it again. I am the sole survivor of the apocalypse. Throughout the day I ran into other guys from my presbytery in a similar state. Not how you want to do church business.

First, I went to the prayer seminar by Paul Miller. It was good, a condensed version of his prayer seminar. But I couldn’t make it thru the 2nd half of the session. Too tired! But I discovered that most PCA pastors struggle with prayer at least as much as me. This is counter-intuitive with our theology.We confess the weakness of the flesh, and idolatry of the heart. We know the importance of prayer and yet aren’t known for our prayer lives.

The morning business session dealt with the overtures (requests for action) regarding. The Book of Church Order and Rules of Assembly. Perhaps there is a purgatory, and I was in it. Hearing from representatives for other denominations was good. One of the conservative Presbyterian churches in South Korea and the Presbyterian Church of Brazil far outnumber the the conservative Presbyterian denominations here, combined.

Lunch was spent with Doug Falls. Good friendships just pick right up again. I love that. We went to an Irish pub, and the black and blue burger was good. Catching up was better.

Instead of checking the agenda, I sat down in the meeting as it resumed. I should have gone back to the hotel for a nap. Mostly reports. They can be encouraging, but I was just too tired.

Dinner was with the Daltons at Doc Crow’s as Danny continued the Louisville Bourbon Walk. Good BBQ, and more affordable than lunch (do you sense a pattern here?). It was unique with the slaw under meat and fried onions on top. Bye onions.  Joe’s Crab Shack was turning into my white whale. Would I ever get some seafood (though I could have had a soft shell sandwich at Doc’s)?

The worship service was tough, I was sooo tired. And the sermon intro was way too long. I asked Danny, “Does he have a text, cause he’s not exegeting anything.” Suddenly he addressed the text. Did a good job, though it was not substantially longer then his intro.

Then I discovered there was no business that night. There was an ice cream social. A great opportunity to just enjoy Danny and Jamie’s company. But I needed sleep so I returned to the hotel to find Eddie gone and the other guy getting a room elsewhere. Awkward!

A check of the Red Sox score and a few chapters of a novel, and it was to bed for a decent night’s sleep. True to form, I’d be up for an hour in the middle of the night, and would be awakened before 7 by some stranger knocking on my door, but mission mostly accomplished.

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Considering Star Trek

I am not an official Trekkie.  I saw most of the movies with the original cast, but preferred the Next Generation show to the original show.  What I did appreciate was the bond of friendship that existed between Kirk, Spock and Bones.  This became more prominent in the movies.  Those movies were better than the Next Generation movies.  A bit odd, isn’t it?

I was excited to see a reboot to the Star Trek series (rather then delving into the continuing to deteriorate TV series).  That J.J. Abrams was tabbed to direct was a good move in my book.  But the question was how to reboot a series like Star Trek?

J.J. Abrams and the screenwriters came up with a great idea- an alternative universe with all the same characters, but one in which not all will be as it was.

Eric Bana plays the “best”villain since Khan.  He is one ticked off Romulon miner who seeks to gain talonic justice (he thinks) against Spock. In some ways I wonder if he’s meant to represent a Muslim who becomes radicalized after his people are attacked.  Just a thought since this is how some people think this has played out in the Middle East.

This sets the stage for the backstory of how the crew of the Enterprise comes together for future adventures.  Slowly the various characters meet one another to fill out the crew.  The last is Scotty, who adds quite a bit of comic relief.  Chekof’s attempts to master English is funny too.

But Kirk starts off by alienating Spock.  Apparently it was Spock who programmed the “no-win scenario” that Kirk beats.  What they have done is tap into the Star Trek lore and came up with details about those events in the characters’ histories.  This should add to the fun for those who have followed these characters.  One of the more interesting details was the sub-plot of how Kirk supplanted Capt. Pike as Captain of the Enterprise.  Pike was the Captain in the pilot, and then disappeared (surfacing in a later episode).

But it is not all fun and games.  There is a villain to be vanquished.  Kirk and Spock chase him across the universe before he can complete his revenge by destroying Earth.  In so doing, he tries to use the technology of the Federation, the Vulcans to be precise, against it.  Huh?  Again parallels to events in the Middle East over the last few decades come to mind.  In the process they must learn to trust each other, and not give in to their own desire for vengeance against Nero for the pain he has inflicted on their families.

During the opening sequence, and must of the movie, actually, something Jesus said kept coming to mind: “a man has no greater love than  this, to lay down his life for his friends.”  This is a theme that seems prominent.

There was much to like about this movie, and I really enjoyed it- despite not being  wild about all the casting choices, and some questionable acting performances.  Still, much better than any of the Next Generation movies, and most of the original movies.  This could be a very promising series of films.

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Considering Teammates

I just loved David Halberstam’s book, The Teammates: A Portrait of Friendship.  It tells the tale of Dom DiMaggio, Johnny Pesky and Bobby Doerr’s last visit to see their friend, Ted Williams, before he died.  It was the story of 4 friends who shared more than a love for the national past time.

I am reminded today because another of those friends passed away.  While watching a replay of last night’s Red Sox victory over the Indians, Dom DiMaggio passed away.  The brother of Jolting Joe DiMaggio, he was a superb player in his own right- being a 7-time All-Star.  Ironic that he was the brother and teammate to the 2 greatest hitters of that era, and all-time.  Williams is the last man to his .400, and his .406 may never be eclipsed.  Joe’s 56-game hitting streak, the same season, is also most likely untouchable.  More irony, Dom holds the Red Sox hitting streak record to this day.  He drew great praise from those superstars.  Ted called him the best lead off man in the American League.  Joe called him the best defensive centerfielder he’d ever seen.

After baseball Joe was a successful businessman.  He was one of the original owners of the Patriots, and tried to buy his beloved Red Sox.  He was able to excel at the very thing his superstar friend and brother struggled the most- family.  He was not merely admired for his athletic skill, but for his character and intelligence.  All true Red Sox fans have a special place in their hearts for Dom.  I am so glad the Red Sox are wasting no time in honoring him.

HT: Boston.com

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Considering A Proverbs Driven Life Part 4

In the fourth section of A Proverbs-Driven Life author Anthony Selvaggio addresses friends.  Proverbs has much to say about friends and their influence upon our lives (and us upon them as well).

Most of us have had a sketchy track record with friends.  I know I did before I became a Christian.  I lived in a normal middle-class suburban neighborhood, but found that many of my friends were a less than positive influence me.  We found opportunities to sin, sometimes just for the hell of it (to paraphrase Augustine).

Yet I remember disconnecting myself from one important relationship over the issue of drugs.  I tried pot, but decided that was not how I wanted to live (praise God for common grace).  It cost me a friendship.  But now I can see the toll drugs took on his life.  I made a wise choice.  But I made so many poor ones too- choices that would plague me for years.

Yes, we need God to give us wisdom about friends.  Selvaggio summarizes it as “a Proverbs-driven life knows that friendship is intended to be redemptive.”  He and I share a love for The Lord of the Rings, and one of the main themes in that book is friendship.  He focuses on Sam and Frodo, but you also see the ties between Aragorn, Legolas & Gimli as well as Merry and Pippen.

Friends, as Selvaggio notes, are hard to gain and even harder to keep.

“We so readily sin against one another, take offense where none was intended, or permit neglect to creep in.  Left to ourselves, it can be difficult to know what words and deeds will strengthen and maintain our most vital relationships.”

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Considering David Wayne

David Wayne, aka the Jolly Blogger,  is my friend.  We spent some time together at RTS Orlando.  But we got to know each other much better when we both served different churches in Winter Haven.  I was often a beneficiary of he and Lynnette’s hospitality.  They even put up with my dog, except for when he peed on their Christmas gift.  Actually, they handled that in their typically gracious manner.  I was very disappointed to learn they would be moving to MD.

Their move to Baltimore paid off when I was stranded in Baltimore one Christmas Day when the Albany airport was closed due to snow.  David came to the hotel to bring me home to enjoy fellowship and a hot meal (and I had not had anything to eat all day).  Again, graciousness and hospitality.

David was the one who encouraged me to blog.  He understood how isolated you can feel in Winter Haven.  He may regret that encouragment.  I did tell him to let me know if I said anything really stupid or crossed any lines.

Ever the good guy with a hearty laugh, David recommended me for a position recently. 

Why am I going on about the JollyBlogger?  My friend learned he has colon cancer.  He’s going to spend Christmas Eve on the operating table.  Not quite what he and the family were thinking Christmas would be like last week.  So, I’m asking those of you who share our faith in Jesus as our Prophet, Priest and King, to pray for David, Lynette and their 3 kids.  Ask for mercy and grace.  He’s no superstar pastor, but he’s the kind of guy you’d want for a pastor- a heart open to Jesus and His people.  (here is more after the video)

I love that movie.  And that scene…. how can you not be moved.

Update: The surgery went well, and David is recovering.  But, they found 2 large tumors on his liver (which is NOT good), nodules in his lungs and his lymph nodes  have been infected.  Bekah is making updates on his blog.  Please continue to pray.

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Pensee for the Day- More Miller

“I think we are supposed to love our friends and introduce people to the story, to the peaceful, calming why of life.  I think life is spirituality.”  Donald Miller in Through Painted Deserts

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Vacation Reading: Through Painted Deserts

I really liked Blue Like Jazz and Searching for God Knows What.  They are funny, but made you think.  They are an engaging way to talk about faith in a meaningfulway.  Through Painted Deserts is Donald Miller’s first book.  I read the revised edition while on vacation.  It showed hints of what Miller’s work would become, but it does not approach the other books.

This is the story of a friendship, as 2 young men begin what they later discover to be a pilgrimage.  While on the road they learn about themselves, and God.  Donald was raised. like many people, in a religous setting.  Not necessarily one of vibrant faith, but one of church going and “jumping through hoops”.  This is the story of how he left home and began to own a faith.

It has some very good moments, like his discussion about going to a Stephen Hawking lecture and being disappointed that this great, brilliant man think life here was planted by aliens.  That’s the best this guy can come up with- begging the stinkin’ question.  And there are some other funny bits, often including mention of someone’s johnson- which is sure to tick off someone.

But I was disappointed since the earlier mentioned books were so freakin’ good.  But we all have to start somewhere.  This is where Donald started.  And I’m glad he kept going, perfecting his craft.  So, if you are a fan you may like it.  But if you want to introduce someone to Donald Miller, try one of this other books.

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