theocentric: a gathering

Man, ya gotta read this...

Here is an essay by Gerhard Forde, former Professor of Theology at Luther Seminary, now with the Lord. He represents the Lutheran view in the book, Christian Spirituality: Five Views of Sanctification (Downers Grove, IL: IVP, 1988). This is a riveting piece by Forde that we believe is must reading for everyone. This may perhaps be the most crucial post we have ever done to date because it deals with such incredibly important Bible themes under the umbrella of “salvation”. What’s God’s part in all this? What is my part? What is this “justification” and “sanctification” thing all about anyway? Some may say a lot of big words that mean next to nothing and have no connection whatsoever to life… we beg to differ. Clearly, the weight of what Forde is saying and its implications are earth-shattering. He asks the very questions orbiting around our minds…and then delivers very useful insights, sort of “out of left field” for us to consider. May God cause you to read with grace, joy, and freedom in the promise of God through Jesus Christ.

Here’s a taste…

SANCTIFICATION, IF IT IS TO BE SPOKEN OF AS SOMETHING other than justification is perhaps best defined as the art of getting used to the unconditional justification wrought by the grace of God for Jesus' sake. It is what happens when we are grasped by the fact that God alone justifies. It is being made holy, and as such, it is not our work. It is the work of the Spirit who is called Holy. The fact that it is not our work puts the old Adam/Eve (our old self) to death and calls forth a new being in Christ. It is being saved from the sickness unto death and being called to new life...

Click here for entire article.

It is possible (and it is to be hoped) that this chapter will be unnecessary for most people. Those who were never thick-headed enough to get into the difficulty it deals with may even find it funny. I have not the least objection to their laughing; a little comic relief in the discussion does no harm, however serious the topic may be. (In my own experience, the funniest things have occurred in the gravest and most sincere conversations).

When I first began to draw near to belief in God and even for some time after it had been given to me, I found a stumbling block in the demand so clamorously made by all religious people that we should "praise" God; still more in the suggestion that God Himself demanded it. We all despise the man who demands continued assurance of his own virtue, intelligence or delightfulness; we despise still more the crowd of people round every dictator, every millionaire, every celebrity, who gratify that demand. Thus a picture, at once ludicrous and horrible, both of God and of His worshippers threatened to appear in my mind. The Psalms were especially troublesome in this way - "Praise the Lord" "O praise the Lord with me," "Praise Him" (And why, incidentally,did praising God always consist in telling other people to praise Him? Even in telling whales, snowstorms, etc, to go on doing what they would certainly do whether we told them or not?). Worse still was the statement put into God's own mouth, "whoso offereth me thanks and praise, he honoreth me" (50, 23). It was hideously like saying, "What I most want is to be told that I am good and great." Worst of all was the suggestion of the very silliest Pagan bargaining, that of the savage who makes offerings to his idol when the fishing is good and beats it when he has caught nothing. More than once the Psalmist seemed to be saying, "You like praise. Do this for me, and you shall have some." Thus in 54 the poet begins "save me" (I), and in verse 6, adds an inducement, "An offering of a free heart will I give thee, and praise thy name." Again and again the speaker asks to be saved from death on the ground that if God lets His suppliants die HE will get no more praise from them, for the ghosts in Sheol cannot praise (30,10; 88,10; 119,175). And mere quantity of praise seemed to count; "seven times a day do I praise thee" (119,164). It was extremely distressing. It made one think what one least wanted to think. Gratitude to God, reverence to Him, obedience to Him, I thought I could understand; not this perpetual eulogy. Nor were matters mended by a modern author who talked of God's "right" to be praised.

I still think “right” is a bad way of expressing it, but I believe I now see what that author meant. It is perhaps easiest to begin with inanimate objects which have no rights. What do we mean when we say that a picture is “admirable”? We certainly don’t mean that it is admired (that’s as may be) for bad work is admired by thousands and good work may be ignored. Nor that it “deserves” admiration in the sense in which a candidate “deserves” a high mark from the examiners - i.e. that a human being will have suffered injustice if it is not awarded. The sense in which the picture “deserves” or “demands” admiration is rather this; that admiration is the correct, adequate, appropriate, response to it, that, if paid, admiration will not be “thrown away”, and that if we do not admire we shall be stupid, insensible, and great losers, we shall have missed something. In that way many objects both h in Nature and in Art may be said to deserve, or merit, or demand, admiration. It was from this end, which will seem to some irreverent, that I found it best to approach the idea that God “demands” praise. He is that Object to admire which (or, if you like, to appreciate which) is simply to be awake, to have entered the real world; not to appreciate which is to have lost the greatest experience, and in the end to have lost all. The incomplete and crippled lives of those who are tone deaf, have never been in love, never known true friendship, never cared for a good book, never enjoyed the feel of the morning air of their cheeks, never (I am one of these) enjoyed football, are faint images of it.

But of course this is not all. God does not only “demand” praise as the supremely beautiful and all-satisfying Object. He does apparently command it as lawgiver. The Jews were told to sacrifice. We are under an obligation to go to church. But this was a difficulty only because I did not then understand any of what I have tried to say above in Chapter V. I did not see that it is in the process of being worshipped that God communicates His presence to men. It is not of course the only way. But for many people at many times the “fair beauty of the Lord” is revealed chiefly or only while they worship Him together. Even in Judaism the essence of the sacrifice was not really that men gave bulls and goats to God, but that by their so doing God gave Himself to men; in the central act of our own worship of course this is far clearer - there it is manifestly, even physically, God who gives and we who receive. The miserable idea that God should in any sense need, or crave for, our worship like a vain woman wanting compliments, or a vain author presenting his new books to people who have never met or heard of him, is implicitly answered by the words “If I be hungry I will not tell thee” (50,12). Even if such an absurd Deity could be conceived, He would hardly come to us, the lowest of rational creatures, to gratify His appetite. I don’t want my dog to bark approval of my books. Now that I come to think of it, there are some humans whose enthusiastically favorable criticism would not much gratify me.

But the most obvious fact about praise - whether of God or anything - strangely escaped me. I thought of it in terms of compliment, approval, or the giving of honor. I had never noticed that all enjoyment spontaneously overflows into praise unless (sometimes even if) shyness or the fear of boring others is deliberately brought in to check it. The world rings with praise - lovers praising their mistresses, readers their favorite poet, walkers praising the countryside, players praising their favorite game - praise of weather, wines, dishes, actors, motors, horses, colleges, countries, historical personages, children, flowers, mountains, rare stamps, rare beetles, even sometimes politicians or scholars. I had not noticed how the humblest, and at the same time most balanced and capacious minds, praised most, while the cranks, misfits, and malcontents praised least. The good critics found something to praise in many imperfect works; the bad ones continually narrowed the list of books we might be allowed to read. The healthy and unaffected man, even if luxuriously brought up and widely experienced in good cookery, could praise a very modest meal: the dyspeptic and the snob found fault with all. Except where intolerably adverse circumstances interfere, praise almost seems to be inner health made audible. Nor does it cease to be so when, through lack of skill, the forms of its expression are very uncouth or even ridiculous. heaven knows, many poems of praise addressed to an earthly beloved are as bad as our bad hymns, and an anthology of love poems for public and perpetual use would probably be as sore a trial to literary taste as Hymns Ancient and Modern. I had not noticed either that just as men spontaneously praise whatever they value, so they spontaneously urge us to join them in praising it: “Isn’t she lovely? Wasn’t it glorious? Don’t you think that magnificent” The Psalmists in telling everyone to praise God are doing what all men do when they speak of what they care about. My whole, more general difficulty about the praise of God depended on my absurdly denying to us, as regards the supremely Valuable, what we delight to do, what we indeed cant’ help doing, about everything else we value.

I think we delight to praise what we enjoy because the praise not merely expresses but completes the enjoyment; it is its appointed consummation. It is not out of compliment that lovers keep on telling one another how beautiful they are; the delight is incomplete till it is expressed. It is frustrating to have discovered a new author and not to be able to tell anyone how good he is; to come suddenly at the turn of the road, upon some mountain valley of unexpected grandeur and then to have to keep silent because the people with you care for it no more than for a tin can in the ditch; to hear a good joke and find no one to share it with (the perfect hearer died a year ago). This is so even when our expressions are inadequate, as of course they usually are. But how if one could really and fully praise even such things to perfection - utterly "get out" in poetry or music of paint the upsurge of appreciation that almost bursts you? Then indeed object would be fully appreciated and our delight would have attained perfect development. The worthier the object, the more intense this delight would be. If it were possible for a created soul fully (I mean, up to the full measure conceivable in a finite being) to "appreciate", that is to love and delight in, the worthiest object of all, and simultaneously at every moment to give this delight perfect expression, then that soul would be in supreme beautitude. It is along these lines that I find it easiest to understand the Christian doctrine that "heaven" is a state in which angels now, and men hereafter, are perpetually employed in praising God. This does not mean, as it can so dismally suggest, that it is like "being in Church". For our "services" both in their conduct and in our power to participate, are merely attempts at worship; never fully successful, often 99.9 percent failures, sometimes total failures. We are not riders but pupils in the riding school; for most of us the falls and bruises, the aching muscles and the severity of the exercise, far outweigh those few moments in which we were, to our own astonishment, actually galloping without terror and without disaster. To see what the doctrine means, we must suppose ourselves to be in perfect love with God - drunk with, drowned in, dissolved by, that delight which, far from remaining pent up within ourselves as incommunicable, hence hardly tolerable, bliss, flows out from us incessantly again in effortless and perfect expression, our joy no more separable from the praise in which it liberates and utters itself than the brightness a mirror receives is separable from the brightness it sheds. The Scotch catechism says that man's chief end is "to glorify God and enjoy Him forever". But we shall then know that these are the same thing. Fully to enjoy is to glorify. In commanding us to glorify Him, god is inviting us to enjoy Him.

Meanwhile, of course, we are merely, as Donne says, tuning our instruments. The tuning up of the orchestra can be itself delightful, but only to those who can in some measure, however little, anticipate the symphony. The Jewish sacrifices, and even our own most sacred rites, as they actually occur in human experience, are, like the tuning, promise, not performance. Hence, like the tuning, they many have in them much duty and little delight or none. But the duty exists for the delight. When we carry out our "religious duties" we are like people digging channels in a waterless land, in order that when at last the water comes, it may find them ready. I mean, for the most part. There are happy moments, even now, when a trickle creeps along the dry beds; and happy souls to whom this happens often.

As for the element of bargaining in the Psalms (Do this and I will praise you), that silly dash of Paganism certainly existed. The flame does not ascend pure from the altar. But the impurities are not its essence. And we are not all in a position to despise even the crudest Psalmist on this score. Of course we would not blunder in our words like them. But there is, for ill as well as for good, a wordless prayer. I have often, on my knees, been shocked to find what sort of thoughts I have, for a moment, been addressing to God; what infantile placations I was really offering, what claims I have really made, even what absurd adjustments or compromises I was, half- consciously, proposing. There is a Pagan, savage heart in me somewhere. For unfortunately the folly and idiot-cunning of Paganism seem to have far more power of surviving than its innocent or even beautiful elements. It is easy, once you have power, to silence the pipes, still the dances, disfigure the statues, and forget the stories; but not easy to kill the savage, the greedy, frightened creature now cringing, now blustering, in one's soul - the creature to whom God may well say"though thoughtest I am even such a one as thyself" (50,21).

But all this, as I have said, will be illuminating to only a few of my readers. To the others, such a comedy of errors, so circuitous a journey to reach the obvious, will furnish occasion or charitable laughter.

There is a growing need in our day, in the evangelical world, to overstate the obvious concerning the religion in which we have become inocculated, to the point of deadening numbness! Here are some thoughts I put together as an introduction to a survey of Genesis, chapter 1-3, hoping to overstate the obvious:

As we begin our journey together – hopefully spanning many, many years – we want to deliberately, thoughtfully, contemplatively begin where the Bible begins. Not only geographically speaking, that is, begin where the Bible begins: Genesis, but also begin with the great, profound and ever-relevant realities that the Bible itself actually begins with. We want to start where God starts, where life itself starts, reality starts, truth starts…and everything else starts! And these realities are really so huge, so powerful, so big that they command our attention. A great injustice is done - to the utter harm of our lives, families, churches, and communities – if we treat what is, in reality, profound as trivial, insignificant and pigmy. On the other hand, what incredible blessing comes to those who see the Biblical record according to Spirit and Truth. What true health, what incalculable blessing, what joyous, holy freedom awaits those who see God’s “main thing as the main thing”!So on we go…continue, that is…The Bible begins, Genesis begins, God in His Word begins with…GOD!God, in His Holy, Self-disclosing Word, begins with the absolute greatest, most profound, most exquisite, most wonderful, most interesting, most compelling, most frightening, most stunning, most splendid, most captivating reality, not only that is, but that can ever be imagined! -God! (This list of superlatives goes on, and on, and on, and on…for all eternity – we will forever be discovering the sheer grandeur, the endless, infinite, all powerful God of glory!) This is Bible truth: God not only begins with God (In the beginning God… – Genesis 1.1) but also infers the eternal existence of God before “the beginning” (Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting to everlasting you are God. Psalm 90.2) Further, God continues with God and never ever departs from God…as He forever makes known to all that is, “the glorious splendor of His Majesty”! God, in His Word begins with God, continues with God and never, ever ends with God as the ultimate main subject in all of existence! Simply because God is Great. So, so, so great. And His greatness is combined with infinitude! He is Infinitely Great! From everlasting (vanishing point past) to everlasting (vanishing point future) He is God! God cannot depart from God. He can’t, He doesn’t!So, you should now be asking yourself, “Danny, surely “God” is not spoken of in “every” word of the Bible, is He?” Should we not begin with God and then move on to things like creation, man as His unique image-bearer, the fall of man, Adam & Eve & the Serpent’s rebellion, Cain & Abel, the tower of Babel, Noah & his ark, the lives of Abraham, Isaac, Jacob, Joseph & co, the Exodus under Moses, the conquest of Canaan, the history of the Kings of Israel / Judah, the Prophets, Jesus in His life, death & resurrection, the triumphs of those in Acts, Paul & his voluminous letters to countless Christians down through the centuries – about justification, sin-ceasing sanctification, glorification, holy living, how to get my marriage in shape, the kids off drugs, be a better citizen in my community and find my purpose in life? Danny, it’s good to begin with God, but let’s be reasonable. Do we just talk about God? To this I answer a resounding yes! We speak about God and His relation to everything under the Sun, including the Sun! God in everything! God over everything! “For in Him we live and move and have our being”. “For from him and through him and to him are all things. To him be glory forever. Amen.” He is our life, our all. I guess what I’m really trying to say is that God Himself is on the front burner – white hot – in everything! Anything less than that will tinker with idolatry. We believe we are being taught by the Spirit what it really is to be more and more God-centered. We want to see God as the most important Person to God…and we want to treasure that which God most treasures, namely Himself. Nothing is diminished when it is loved less than God, rather all things are strengthened and upheld in their proper place when they are loved less than God. What strange paradox. But it is really, really true. May we see and savor the glorious God in all His manifold beauty in all things He has made and done! Most especially in His Son, Jesus Christ! May we be given to clearly see God in all of life!

-Danny O

I'm back...i had a great week in Albany @ the Acts 29 church planting network bootcamp. look forward to catching everyone up on my time there. we are on for this Wednesday @ 7 PM at our house. let's feast some more together on Christ our Lord as we explore His word and pray / talk / dream together about God's will for us.

this reoccurring thought on the drive home was my company:

God must be on the front burner, white-hot - IN everything...so that we don't slip into idolatry...

we can so easily move on from God Himself to other, good things. may He be intentionally central and supreme in all things, not taken for granted, merely mentioned or anything less than explicitly magnified in all things for the Fame of His Great Name!! simply because He is just that central and supreme in all things!!