God-centered resources from the ministry of John Piper

The BBC reported recently, concerning the recent revelations of more sex abuse in the Roman Catholic Church, "It is like a tsunami." Elke Huemmeler said “About 120 cases had come to light so far in Munich, about 100 of them at a boarding school run by monks.”

Hans Küng, long-time Roman Catholic critic of his own church (whose right to teach theology the church rescinded), has posted a challenge to the Pope. In it he says, “In Germany 86 percent of Roman Catholics charge the church's leadership with insufficient willingness to come to grips with the problem.”

Then he asks and answers these four questions:

1st Question: Why does the pope continue to assert that what he calls "holy" celibacy is a "precious gift", thus ignoring the biblical teaching that explicitly permits and even encourages marriage for all office holders in the Church?

2nd Question: Is it true, as Archbishop Zollitsch insists, that "all the experts" agree that abuse of minors by clergymen and the celibacy rule have nothing to do with each other?

3rd Question: Instead of merely asking pardon of the victims of abuse, should not the bishops at last admit their own share of blame?

4th Question: Is it not time for Pope Benedict XVI himself to acknowledge his share of responsibility, instead of whining about a campaign against his person? No other person in the Church has had to deal with so many cases of abuse crossing his desk.

He concludes quoting Bishop Tebartz van Elst of Limburg, “Conversion and repentance begin when guilt is openly admitted, when contrition is expressed in deeds and manifested as such, when responsibility is taken, and the chance for a new beginning is seized upon.”

HT: Carl Trueman

In chapter 7 of Don’t Waste Your Life, John Piper challenges us to live in a way that proves that Jesus—not money or possessions—is our treasure. He argues that Jesus calls us to a wartime lifestyle and a hazardous liberality (like in Mark 12:42-44). Consequently, one of the core values of Desiring God is Radical Generosity.

Desiring God seeks to partner with ministries that share this value, ministries like Come&Live!. Come&Live! exists to live simply and give generously. Their mission is “to establish the kingdom of God within a community of musicians.” They give away all of their music to display radical generosity. Fans are encouraged to share and copy their music.

There are several ways you can partner with Come&Live! to help them accomplish their mission:

• Become a prayer partner that will lift them up regularly.
• Join them for FastFriday.
• Purchase music and shirts at their online store.
• Give to the general needs of Come&Live! and help them produce more music.

Today is David Livingstone’s birthday. He was born March 19, 1813. He gave his life to serve Christ in the exploration of Africa for the sake of the access of the gospel.

On December 4, 1857, he spoke the sentence that has made the greatest impact on me. It is one of the clearest applications I have seen of Jesus’ words in Mark 10:29-30. Jesus said,

Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life.

Here is what Livingstone said to the Cambridge students about his “leaving” the benefits of England:

For my own part, I have never ceased to rejoice that God has appointed me to such an office. People talk of the sacrifice I have made in spending so much of my life in Africa. . . . Is that a sacrifice which brings its own blest reward in healthful activity, the consciousness of doing good, peace of mind, and a bright hope of a glorious destiny hereafter? Away with the word in such a view, and with such a thought! It is emphatically no sacrifice. Say rather it is a privilege. Anxiety, sickness, suffering, or danger, now and then, with a foregoing of the common conveniences and charities of this life, may make us pause, and cause the spirit to waver, and the soul to sink; but let this only be for a moment. All these are nothing when compared with the glory which shall be revealed in and for us. I never made a sacrifice.

(Cited in Samuel Zwemer, "The Glory of the Impossible" in Perspectives on the World Christian Movement, Ralph Winter and Stephen Hawthorne, eds. [Pasadena: William Carey Library, 1981], p. 259. Emphasis added.)

Read this very brief article in the China Daily (China's official English language newspaper). It's the testimony of a university student who converted to Christianity.

Now if you've been following China for any length of time you might be picking your jaw up off the floor. Get this: 

• The official and highly controlled newspaper of the Communist government is featuring a story of a religious conversion of an exceptionally bright university student who found meaninglessness in existence apart from God. 
• He was given a Bible by a colleague, and the reader is not led to believe this is a bad thing. 
• He converted to Christ after reading it and now is experiencing fulfillment. 
• And he's now happily attending an unregistered church (i.e house church).  

Whoa.

We know the church is unregistered because yesterday the China Daily ran an article on house churches that are thriving in Beijing and featured that church. In fact, this particular unregistered church has actually been allowed to purchase property for a church building. 

This doesn't discount the fact that persecution still occurs in China. But we need to let this news soak in. This little article is huge. God is doing something incredible in that great nation.

Keep praying.

A Song for Molly and Abraham
On Seeing Baby A and Baby B

We cried,
“How long, O Lord, how long
   will we be made to wait, and swallow jagged shards
      of that unchristened chalice
         of whose warm wine we never took a taste
            and all we drank was emptiness unplanned?”

And he replied,
“Until you learn the song
   that only sorrow sings, of how my soul regards
      your ev’ry wound, and malice
         has no place in my design, but all is paced
            to come with double blessings in my hand.”

Don’t limit your understanding of God’s absolute sovereignty to five points in a mnemonic device (TULIP). Do start there, or at least cover that terrain in due course, but know that there is so much more to the full biblical worldview sometimes called Calvinism.

In the introductory essay that I referred to yesterday, J. I. Packer says, “it would not be correct to simply equate Calvinism with the ‘five points.’” He continues, (paragraphing added)

Calvinism is something much broader than the “five points” indicate.

Calvinism is a whole world-view, stemming from a clear vision of God as the whole world’s Maker and King.

Calvinism is the consistent endeavour to acknowledge the Creator as the Lord, working all things after the counsel of His will.

Calvinism is a theocentric way of thinking about all life under the direction and control of God’s own Word.

Calvinism, in other words, is the theology of the Bible viewed from the perspective of the Bible—the God-centred outlook which sees the Creator as the source, and means, and end, of everything that is, both in nature and in grace.

Calvinism is thus theism (belief in God as the ground of all things), religion (dependence on God as the giver of all things), and evangelicalism (trust in God through Christ for all things), all in their purest and most highly developed form.

And Calvinism is a unified philosophy of history which sees the whole diversity of processes and events that take place in God’s world as no more, and no less, than the outworking of His great preordained plan for His creatures and His church.

The five points assert no more than that God is sovereign in saving the individual, but Calvinism, as such, is concerned with the much broader assertion that He is sovereign everywhere.

Read Packer's full essay.

In his introductory essay to John Owen’s The Death of Death in the Death of Christ, J. I. Packer writes that Calvinism and Arminianism are “two coherent interpretations of the biblical gospel, which stand in evident opposition to each other. The difference between them is not primarily one of emphasis, but of content.”

Packer continues, (paragraphing added)

One proclaims a God who saves; the other speaks of a God who enables man to save himself.

One view presents the three great acts of the Holy Trinity for the recovering of lost mankind—election by the Father, redemption by the Son, calling by the Spirit—as directed towards the same persons, and as securing their salvation infallibly.

The other view gives each act a different reference (the objects of redemption being all mankind, of calling, those who hear the gospel, and of election, those hearers who respond), and denies that any man’s salvation is secured by any of them.

The two theologies thus conceive the plan of salvation in quite different terms.

One makes salvation depend on the work of God, the other on a work of man; one regards faith as part of God’s gift of salvation, the other as man’s own contribution to salvation; one gives all the glory of saving believers to God, the other divides the praise between God, who, so to speak, built the machinery of salvation, and man, who by believing operated it.

Plainly these differences are important, and the permanent value of the “five points,” as a summary of Calvinism, is that they make clear the points at which, and the extent to which, these two conceptions are at variance.

Psalm 58 is an imprecatory psalm. David asks God to tear out the fangs of his enemies, blunt their arrows, melt them like a snail in the sun.

We sometimes stumble at these psalms because Jesus said, “Love your enemies, do good to those who hate you” (Luke 6:27).

Can humble, obedient, loving Christians ever pray Psalm 58 and mean it the way the psalmist did?

Yes. Here is one possible scenario.

The wicked in view “deal out violence on the earth” (v. 2). They have resisted every remedial effort. They are entrenched and unwilling to listen—like cobras who stop their ears lest they be charmed into meekness (vv. 4-5).

So day after day their violence destroys the poor and the weak. Now there are two groups to be loved: the slaughterers and the about-to-be-slaughtered.

You see them coming to your town with their machetes. They have hacked hundreds of women and children to pieces in previous towns. They are terrifying to watch. What do you pray?

Of course you desire that they lay down their machetes, repent, and become your brothers. You have prayed that many times. You may have risked your life to offer that. But now fierce violence is in their eyes and they are about to chop the hands and legs off the children, and disembowel the women.

How does love for the women and children pray? It may well pray ,

Knock the fangs out of their mouths, O Lord (v. 6). May they disburse like water running away (v. 7a). May their machetes be dull and never find their mark (v. 7b). May the rising sun melt them like a snail, too slow to do its deadly work (v.8a). May they arrive at the house of the innocent like a stillborn child (v. 8b). O God, save the poor from the violence of the wrong.

And what if God answers? What if, by some amazing intervention, instead of dismembered babies, the violent themselves lie fallen in the street?

What will the righteous do? They will rejoice (v. 10). The red blood of those who slaughtered the innocent will be like the sunrise on a day of deliverance. The righteous will bask in its warmth (v. 10b).

And, if they have eyes to see, the world will say, “Surely there is a God who judges on earth” (v. 11). The innocent have been well loved.

When it says the righteous rejoice at the destruction of the enemy (v. 10a), it does not say what else they may feel. There may be sorrow as well—human beings in the image of God had destroyed and been destroyed—both horrible. It is possible to rejoice and weep over the same event.

It is easy to dehumanize those who are different than us, especially those who are different in ways that make us feel uncomfortable. Our artist friends at Revolutionary Media of Portland, OR have made a provocative book to remind us about the personhood of the homeless.

It's called Dear World, and they are offering it as a free download from now until April 11th as part of a greater call to action.

What is Dear World?

Full of stories, examples, thoughts, inspirations, and challenges of how the body of Christ can begin to live as Jesus lived, and reach out to those in our very own communities, Dear World contains excerpts of letters written by the street community to the world. Readers will meet Miranda—a former meth addict who has found healing and restoration. They will meet Jeremiah, a young man who, like many Americans, misjudged the economic stability and lost it all. Their stories are paired with their portraits, and readers are given an eye-opening view of what life is really like on the street—and how we can help people stay off it.

What is the call to action?

1. Download - Download Dear World and tell your world about it. Retweet the link, or place it in your Facebook status.
2. Do Something - After you read Dear World, do something to help the homeless. The ideas are endless. Whether you take a homeless person to lunch and hear their story, write your senator, or volunteer at a soup kitchen, the goal is the same. Get out of your comfort zone to help someone else.
3. Document your story with words and or photos, then email it to info@TheRevMediaProject.com. We will post all the stories that come in to encourage and inspire others to affect this issue.
4. Discover - Revolutionary Media is offering prizes to 3 of the stories received. These three stories must encompass the heart of reaching out as Jesus' hands and feet. The 3 prizes include: a hard-bound copy of Dear World [valued at $65], a softcover of Dear World [valued at $45], and two Dear World posters [valued at $20].

According to the New York Times “The Tea Party leaders . . . deliberately avoid discussion of issues like . . . abortion. . . . [They] argue that the country can ill afford the discussion about social issues when it is passing on enormous debts to future generations.”

Let me see if I understand this term “ill afford”.

Is this it? Enormous debt will hurt our children and grandchildren. Therefore don’t talk about the lawfulness of whether they can be killed.

Something like that?