Hindrances to Discipleship: the World by Thomas A

Knowing

. . oing &DC S L e w i s I n s t i t u t e Fall 2012 A Teaching Quarterly for Discipleship of Heart and Mind

Hindrances to Discipleship: The World by Thomas A. Tarrants, III, D.Min. Director of Ministry, C.S. Lewis Institute

n the previous issue of Knowing & Do- Adam and Eve’s rebellion against God. IN THIS ISSUE ing, we began a series on the three Their tragic revolt unleashed a cascade of major hindrances to following Jesus terrible effects on human life. We know the 2 Notes from I the President Christ: the world, the flesh, and the devil. story of how they forfeited God’s Spirit, be- by Kerry Knott In that issue, we focused on the devil, his came curved in on themselves, and lost the revolt against God, his resistance to God’s happiness of Eden. We also know that ev- 3 A Fellow’s Journey kingdom, and his schemes against believ- eryone born into the world since has inher- from Washington ers. In this issue we will seek to understand ited their corrupted, self-centered nature, a to Wycliffe the world system, its origin and nature, nature that is dead to God and enslaved in by Jeanne Thum and how the devil works through it to en- sin. It is this fallen nature that has shaped slave and destroy God’s people and thwart human societies, expressing our rebellion 4 The Spiritual His kingdom. against God on the corporate level. Discipline of The depths to which such societies can Meditation: What Is “the World”? descend are seen in God’s assessment of Reading Scripture the world that developed after the fall: “The with Isaac Ambrose What does the New Testament mean LORD saw that the wickedness of man was by Tom Schwanda by the word world? There are three Greek great in the earth, and that every intention words translated as “world.” Oikoumene of the thoughts of his heart was only evil 1 6 “Servant of the usually means the inhabited world, espe- continually” (Gen. 6:5). But even when so- Servants of God” cially the Greco-Roman world. Aeon means cieties do not fall to such levels of depravity, Monica an “age” and is sometimes also rendered at the most fundamental level fallen human by David B. “world.” But the most significant word used beings are alienated from the true God and Calhoun is kosmos, which originally meant “order or dominated by sin, the devil, and his min- arrangement” and can refer to the created ions. Thus, in a very real sense, “the world 8 C.S. Lewis on the order or to the inhabited world or to the represents the systematic expression of hu- Problem of Pain world in revolt against God, depending on man sin in human cultures.”2 by Jana Harmon context. It is this latter, more sinister, use With penetrating insight, Richard that we are especially concerned with here. Lovelace elaborates on this world system: 32 Resources In the Bible, the world in this negative sense represents the “stage of history” When world is used in a negative sense in upon which human life has been lived since Scripture, what is meant (continued on page 10) Notes from the President

by Kerry A. Knott President, C.S. Lewis Institute Dear Friends, ave you ever prayed, “Lord, I surrender everything to You. I am willing to be used by You in whatever way You see fit. Help me, through Your Holy Spirit, Hto be faithful to Your call”? In my experience, God is faithful to answer such a prayer when spoken with hon- esty and conviction. Dramatic life changes occur. Many people who have an intellectual commitment to Christ but have never surrendered their entire beings to Him find that “letting go” of their selfish desires opens the door to a richer understanding of God, one that can never be fulfilled by head knowledge alone. For regular Knowing & Doing readers, this is a message that comes through loud and clear. In this issue, Jeanne Thum, one of our Fellows, writes about her journey of faith and trust that led her to Papua New Guinea to serve with Wycliffe Bible Trans- lators. Jana Harmon, from C.S. Lewis Institute — Atlanta, writes about C.S. Lewis’s struggle to reconcile pain and suffering with a loving God, and how surrendering to God—even in the midst of something we don’t Lord, I surrender everything to understand—is the real path to meaning. You. I am willing to be used by Tom Tarrants continues his series on “The World, the Flesh, and Devil” with a powerful piece on the dangers of being captivated by You in whatever way You see the world. David Calhoun writes about how one faithful woman— fit. Help me, through Your Holy Monica, mother of Augustine of Hippo—changed history by her Spirit, to be faithful to Your call. faithfulness to God through constant prayer for and mentoring of her wayward son. Augustine’s story is a dramatic example of God’s amazing work of transformation. From a Puritan perspective, Tom Schwanda lays out the importance of balancing reading the Scriptures with meditating on the Scriptures. Today few of us take the time to do this. We pray that all the articles in this issue will encourage you and strengthen you in your walk with Christ. If you enjoy Knowing & Doing, I encourage you to check out our latest resource: Dis- cipleship as You Go. To minister to our growing number of followers through Facebook/ Twitter/email, we are providing weekly opportunities to grow through articles and audio/video messages. To subscribe, go to: www.cslewisinsitute/discipleship_as_you_go.

Sincerely,

Kerry A. Knott [email protected]

Page 2 • Knowing & Doing | Fall 2012 Fellows Feature

Fellows Feature A Fellow’s Journey from Washington to Wycliffe by Jeanne Thum C.S. Lewis Institute Fellow

If you could do any job, what would will just tie me over until . . . But into my it be?” asked Art Lindsley as part of thirties, God didn’t seem to be leading me “my vocational analysis as a C.S. Lewis anywhere, so I settled in. Institute Fellow in March, 2006. In 1997 I said yes when a friend asked “Well, the job I seem most suited for is me to help organize an event for “emerg- chief operating officer. The organization ing urban leaders,” folks in their twenties that I have always loved is Wycliffe Bible working in inner-city ministries. This in- Translators. The Bible has greatly impacted troduced me to some of the challenging my life, and I can’t imagine being a Chris- needs of my own locale. For a year I attend- tian without one in my native language. So ed and worked with a small dysfunctional Jeanne Thum has been serv- my dream job would be chief operating of- but sweet church in NE Washington that ing as Chief Financial Offi- cer in Papua New Guinea ficer of Wycliffe.” ministered to its surrounding community. with Wycliffe Bible Transla- Trying another method to draw out my Realizing the congregation wasn’t good for tors since 2007. Before that, preferences, Art asked, “If you were given a me long-term, I moved on to a church on she spent twenty years in the Washington, DC area serv- million dollars and could do anything, what Capitol Hill that had a vision to reach out ing in a variety of finance would you do?” to the neighborhood to their east and south. and administrative roles “Well, I like to work,” I replied. “I have no Going all out, I bought a house in a poor in international organizations. She was a C.S. Lewis driving personal dreams. So I would seek section on eastern Capitol Hill and began Fellow from 2005-2007 and to be COO of Wycliffe. But then I wouldn’t to lead a Bible study for neighborhood high her group continues to meet have to raise my financial support!” I may school girls. During that time I also taught regularly. She looks forward to joining them in the fall as have exasperated Art a bit in the moment. a class on white privilege and race. she is home on furlough. But six years later, I can foresee that my “dream” could possibly become a reality— Professionally Languishing? without my intentionally seeking it out. Professionally, I tried for years to get a job Eager for Cross-Cultural Ministry with an urban ministry. I saw the potential benefits of my administrative and manage- I headed into missions work right after ment skills combined with my cross-cultur- college. Feeling drawn to the most challeng- al experience. But I got nowhere, not even ing unreached people, Muslims, I studied one job interview. I wondered if God was Arabic, took a Modern Islamic Thought listening, if He cared. I wanted His direc- class, and flew off to London to do outreach. tion. I wanted to “do good to those in need.” But after nine months overseas full of frus- Instead I had little vision for my work, tration over ineffective strategies, I came carrying out responsibilities I didn’t care home with my hopes dashed, the way for- much about. My challenges were mostly ward unclear. outside of work, where I kept taking cross- Having college friends in the Washing- cultural risks. ton, D.C., area, I moved there and found I thought about what people saw on my work with an international organization. résumé: administrative and finance expe- Throughout my twenties, I envisioned rience. I had been repeatedly promoted myself returning to Christian ministry. A in a large nonprofit because I had well- “short-termer” mentality hooked in: this job suited business skills. (continued on page 19)

Fall 2012 | Knowing & Doing • Page 3 The Spiritual Discipline of Meditation: Reading Scripture with Isaac Ambrose

by Tom Schwanda, Ph.D. Associate Professor of Christian Formation & Ministry,Wheaton College

saac Ambrose (1604–1664) was a mod- Life, (Once Begun,) Till We Come to Heaven.2 erate English Puritan minister living Media, first published in 1650, was enlarged Iin Lancashire, England. Unfortunately and revised in 1652, followed by a third ex- little has been written on Ambrose; he has panded edition in 1657. much to teach the church.1 Educated at Brasenose College, Oxford, as a young man he served as one of the king’s Understanding the Nature and preachers—a select group of four itinerants Purpose of Spiritual Duties originally charged with preaching the Ref- The Puritans typically approached spiri- Tom Schwanda is associ- ormation doctrines of grace in Lancashire. tual disciplines by dividing them into three ate professor of Christian After briefly serving two smaller congrega- Formation and Ministry at categories: secret, private, and public.3 Se- tions, around 1640, Ambrose became the Wheaton College. Ordained cret duties refers to the individual’s personal in the Reformed Church in pastor of St. Johns Church, Preston. In 1657 spiritual practices and reflect Jesus’ com- American he pastored three he moved to a more obscure location farther congregations for eighteen mand to withdraw to a place of privacy to north in Garstang. Ambrose specifically years. He holds degrees from practice one’s piety (Matt. 6:6). A private Moravian College (B.A.), states his need for a less stressful parish context refers to a small group, such as fam- New Brunswick Theo- due to the challenges of Roman Catholi- logical Seminary (M.Div.), ily or friends gathered in one’s house. The cism as well as the superstition prevalent in Fuller Theological Seminary word public describes the larger gatherings (D.Min.) and Durham Uni- the region. versity (Ph.D.). His teaching Supporting the effort to develop Presby- in church buildings for worship or other interests include the history terianism in this region of northwest Eng- spiritual exercises. While Ambrose himself of Christian spirituality, dis- actively cultivated all three categories, we cipleship and mentoring, and land, he served as one of the moderators of the formative use of Scrip- the annual meetings. Through various com- here focus on his exhortation regarding the ture. Tom and his wife, Grace, mittees he also sought to provide relief to secret discipline of meditation on Scripture. have two children and three According to Ambrose spiritual duties grandchildren. those suffering financial hardship resulting from the local battles of the English Civil are any practices that awaken, strengthen, War. As a nonconforming minister of the or deepen a person’s relationship with the Church of England, Ambrose was eventu- triune God. Ambrose provides a compelling ally ejected from his pulpit by the Act of metaphor of spiritual disciplines when he Uniformity of 1662. asserts that: Ambrose was a well-respected devotion- al author, best known both then and now ...the saints look upon duties (the Word, for his massive work, Looking unto Jesus. He Sacraments, Prayers, etc.) as bridges to give also wrote a significant work on sanctifica- them a passage to God, as boats to carry them tion titled Media: The Middle Things, In Refer- into the bosom of Christ, as means to bring ence to the First and Last Things: or, The Means, them into more intimate communion with Duties, Ordinances, both Secret, Private and their heavenly Father, and therefore are they Public, for Continuance and Increase of a Godly so much taken with them.4

Page 4 • Knowing & Doing | Fall 2012 Spiritual disciplines have the ability to create a reciprocal relationship that is marked by a growing intimacy based upon both gratitude and love for God. Ambrose cautions his readers that there is nothing unique about these practices, and great care must be exercised so as not to use them to bargain with God. He also reminds us that spiritual practices cannot save a person. Yet Ambrose stresses that spiritual duties can be a source of delight and joy, bringing us into God’s presence. Further, practicing them brings believers a esting to note that Ambrose devoted a full portion of heaven, as if “their hearts [were] book to this topic, titled War with Devils. sweetly refreshed.”5 In other words, spiri- This intentional combination of integrat- tual practices can both confirm the reality ing the head and the heart did not origi- of God’s presence and provide a foretaste of nate with the Puritans; it has a long history within Christian spirituality. The writings heaven’s joy because we have been joined of many Puritans reveal a deep apprecia- with Christ. tion for Bernard of Clairvaux (1090–1153). Ambrose’s descriptive language on the Bernard, a key founder of the Cistercian effect of cultivating spiritual disciplines (“school of love”) movement, was a favor- must not be ignored. Finding “hearts ite writer of John Calvin. Ambrose quotes sweetly refreshed” reveals a critical dimen- directly from Bernard’s method of employ- sion of Puritan piety; while their focus was ing both the intellect and the will (often always on the intellect, they never excluded synonymous with the affections) when he the affective dimension of the soul. In re- asserts, “holy contemplation has two forms ality, the Puritans challenge contemporary of ecstasy, one in the intellect, the other in Christians with the much-needed balance the will; one of enlightenment, the other of between head and heart. fervor.” In summary, Ambrose declares that On the one hand, some Christians today the foundations for “our meditation are in are overly cognitive in their faith, giving this method: to begin in the understanding little attention to how Scripture, worship, or and to end in the affections.”6 spiritual practices might affect them. Ignor- This integrated approach of balancing ing the transformative power of these spiri- the intellectual with the affective reflects tual means is unwise; they are intended as the experimental or experiential piety of reminders of God’s presence and desire to Puritanism. J.I. Packer maintains, “Puritan- be in communion with us. There is an equal ism was essentially an experimental faith, a danger at the opposite extreme; some peo- religion of ‘heart-work’, a sustained practice ple today are so intentional about seeking of seeking the face of God.”7 The writings experiences that they display little sensitiv- of Isaac Ambrose breathe with the inspired ity to the origin of that experience. pulse of a person who has experienced the The Puritans were spiritually alert and love and joy of God. He urges his readers to discerning to recognize that the Holy Spirit “labor so to know Christ, as to have a practi- was not the only One who was present in cal and experimental knowledge of Christ the spiritual realm. They understood the in his influences, and not merely a no- need to “test the spirits to see whether they tional [mental] one.” The Puritans stressed are from God” (1 John 4:1 NIV). It is inter- this message repeatedly, (continued on page 21)

Fall 2012 | Knowing & Doing • Page 5 Profile in Faith “Servant of the Servants of God” Monica

by David B. Calhoun Professor Emeritus of Church History Covenant Theological Seminary, St. Louis, Missouri

ugustine wrote his Confessions when noblewomen, whose naturally fine disposi- he was about forty-three years old, tion had been further beautified by grace.”6 A after he had become bishop of Hip- Her name, Monica, probably had Ber- po (in modern-day Algeria). In that auto- ber origins. The Berbers were the earliest biographical account he tells the story of known inhabitants of the western Medi- his first thirty-three years—his birth, child- terranean coast of Africa.7 As for many hood, rebellious youth, ambition, travel to coastal Berbers, her culture was Latin. She Rome and Milan, conversion, his mother’s was born into a believing household and joining him in Italy, their time together in brought up in the teachings and practice of David B. Calhoun is Pro- Cassiciacum, their return journey south the second-century African church. From fessor Emeritus of Church to North Africa, and his mother’s death her childhood she developed within her History at Covenant Theo- logical Seminary in St. Lou- en route at Ostia on the Tiber. Peter Brown own family something of a “saintly” reputa- is, Missouri. A minister of writes, “What Augustine remembered in tion. But on one occasion at least she almost the Presbyterian Church in the Confessions was his inner life; and this lost it. The story lived on, and, perhaps like America, he has taught at Covenant College, Columbia inner life is dominated by one figure— all good stories, improved with the telling. Bible College (now Columbia his mother.”1 Augustine includes it in his Confessions. International University), Augustine wrote Confessions some ten As a young girl Monica developed a taste and Jamaica Bible College (where he was also principal). years after the death of his mother, and for wine (she would take a few sips from the He has served with Minis- “time can soften and beautify.”2 In Augus- family cask and on occasion drank furtive- tries in Action in the West tine’s case, it undoubtedly did; there are ly) but quit when a jealous slave girl in the Indies and in Europe and as dean of the Iona Centres for hints of the strains they experienced from household accused her of being a “boozer.” Theological Study. He was a time to time, largely because of the son’s re- A sentence in the Confessions indicates that board member (and for some jection of Christianity and the mother’s un- Monica did not give up drinking entirely: years president) of Presbyte- 3 rian Mission International, relenting persistence in prayer and advice. “Her spirit was not obsessed by excessive a mission board that assists Their relationship was intensely human, drinking, and no love of wine stimulated nationals who are Covenant “reflecting some of the deepest emotions her into opposing the truth” (6,2).8 Seminary graduates to re- of life, not superficial nor artificial.”4 By the Monica married Patricius, a person of turn to their homelands for ministry. Dr. Calhoun is time Augustine wrote about his mother, some standing but little money in the small also the author of various however, he briefly mentioned their tense town in which they lived, probably no bet- histories concerning several times and mostly remembered the good— ter or worse than most of his contempo- historic churches and a book on John Bunyan (Grace and there was much good to remember. In raries. He was proud of his gifted son and Abounding: John Bunyan the Confessions, Augustine explained that he was prepared to sacrifice to enable him to and His Books). did not include “innumerable things” that have a good education. Augustine records God had done for him, but he did speak his father’s satisfaction when one day at often of his mother. In his description of the public baths he saw that the boy was her, we see a saint in the biblical meaning showing “signs of virility” (2,6)—a develop- of the word.5 B.B. Warfield has written, Au- ment that would cause Augustine no end gustine’s “mother . . . was one of nature’s of trouble. Describing a time when he was

Page 6 • Knowing & Doing | Fall 2012 Profile in Faith

about thirty years old, he wrote, “I thought I would become very miserable if I were de- prived of the embraces of a woman” (6,20).8 Patricius was not a Christian. He was often kind, although he had a quick temper. He was unfaithful to his wife, but Monica loved him and put up with his failings. Au- gustine wrote that “she rendered obedient service to him, for in this matter she was being obedient to your [God’s] authority” (1,17). Later he wrote that Monica “tried to win him for you, speaking to him of you by her virtues through which you made her beautiful, so that her husband loved, respected and admired her” (9,19). Before Patricius died, Monica’s quiet witness bore good fruit, and he came to Christ. Augus- tine says little about his father in the Confes- Saint Augustine and Monica sions, although in Book 9 he acknowledges Google Images Patricius not only as his earthly father but as a brother in Christ in the church and fel- chanting in my ears through my mother, low citizen “in the eternal Jerusalem” (9,37).9 your faithful servant?” (2,7). Monica wit- Monica’s mother-in-law, who lived with nessed to her wayward son and prayed for them, was hostile to her until Monica won him and wept for him “more than mothers her over “by her respectful manner and weep when lamenting their dead children” by persistence in patience and gentleness” (3,19). Nine years before Augustine’s con- (9,20). Monica, Augustine wrote, whenever version, Monica received the famous con- she could “reconciled dissident and quar- solation from a bishop, wearied with her relling people” (9,21). Moreover, she was, entreaties for him to reason with her son, he said to God, “a servant of your servants: “Go . . . it cannot be that the son of these any of them who knew her found much tears should perish.” She took those words to praise in her, held her in honour and “as if they had sounded from heaven” (3,21). loved her; for they felt your presence in her Monica was distraught when Augustine heart” (9,22). planned to leave Carthage for Rome. She Monica was probably twenty-three when feared that away from her influence and the Augustine was born, her first of several restraints of home, he would be lost to her children. “She was already a Christian in and to God. To escape he deceived her. “I the noblest sense,” wrote Handley Moule, lied to my mother—to such a mother—and “strong in the power of spiritual holiness, I gave her the slip.” “By her flood of tears,” and ardently prayerful” for the salva- Augustine wrote, “what was she begging tion of her children.10 She suffered greatly of you, my God, but that you would not al- when she saw Augustine wandering away low me to sail? Yet in your deep counsel from God. you heard the central point of her long- During his rebellious years, Augustine ing” (5,15). God did not answer Monica’s said that God was not silent but spoke to prayer—that Augustine not go to Rome—so him through his mother. “Then whose that he could answer her prayer that her son words were they but yours which you were would come to Christ. (continued on page 26)

Fall 2012 | Knowing & Doing • Page 7 C.S. Lewis on the Problem of Pain

by Jana Harmon Teaching Fellow, C.S. Lewis Institute - Atlanta

he problem of pain is inescapable, its evil, there are no grounds upon which to effects profound. No one can deny it. substantiate the difference between the two, TMany use it as a way to remove God much less the effect of either. Lewis states from reality. It fuels the flame of doubt and that “pain would be no problem unless, side sometimes undermines the believer’s faith. by side with our daily experience of this It empowers the atheist’s argument. To be a painful world, we had received what we follower of Christ and to live in the world, think a good assurance that ultimate reality one must determinedly, intentionally face is righteous and loving.”1 The innate rela- the issues and difficulties that lie inherent tionship between the existence of God and Jana Harmon is currently and obvious in the problem of pain. pain must be rightly understood if we are a Teaching Fellow and has served on the Ministry Team C.S. Lewis, a frontline witness to evil in honestly to confront the difficult issues that and Board of the C.S. Lewis the world, was not immune from personal lie therein. Without such an understanding, Institute - Atlanta since pain. As a boy, he experienced the death of faith is at risk of crumbling. 2008. She leads Apologetics Forums for women around his mother followed by the emotional aban- Theodicy, derived from the Greek words the Atlanta area addressing donment of his father. As a young man, he for “deity” and “justice,” “refers to the at- tough questions confronting directly encountered the ugliness of war. As tempt to justify the goodness of God in the Christian faith, affirming the historic Christian world- a brilliant Oxford don, he suffered rejection the face of the manifold evil present in view. Jana holds a M.A. in from academic colleagues. As an older man the world.”2 It begs the question, if God is Christian Apologetics from who finally discovered young love, he en- good and powerful, why does God allow Biola University, La Mirada, CA and a M.S. in Commu- dured the painful loss of his wife. In 1940, bad things to happen? It speaks to the heart nication Disorders from the at age forty-two, Lewis penned The Problem of the issue—the very nature of God, who University of Texas at Dallas. of Pain accompanied by a humble, written He is, and who we are in relationship to admission. Fully realizing that he might be Him. Lewis asserts “the problem of pain, underestimating the reality of serious pain, in its simplest form”: “If God were good, He he was compelled to intellectually address would wish to make His creatures perfectly the issue, for he understood its profound happy, and if God were almighty He would implications toward belief, or disbelief, in be able to do what He wished. But the crea- God. After all, Lewis reminds us early on in tures are not happy. Therefore God lacks this writing, it was the problem of evil that either goodness, or power, or both.”3 foundationally motivated his prior atheism. According to Peter Kreeft4 and basic rhe- The Problem of Pain seeks to understand torical analysis, the veracity of an argument how a loving, good, and powerful God can is based upon the soundness of its indi- possibly coexist with the pain and suffer- vidual terms, the integrity of each premise ing pervasive in the world and in our lives. or statement, and its overall logic. On its Indeed, the problem of pain could not exist face, this argument against God appears to without the reality of a good and loving and have power and logic on its side. The terms, powerful God. Without a transcendent cre- premises, and reasoning appear robust and ator God who ultimately defines good and convincing. God is good and powerful. He

Page 8 • Knowing & Doing | Fall 2012 desires good things for His creatures. But Second, God allows us as human beings C.S. Lewis on the Problem of Pain pain and suffering remain, and we are not to be free agents with free choices. We can- happy, but miserable. not desire freedom to choose and yet hold by Jana Harmon Confronting this dilemma, Lewis takes God responsible for not preventing our issue with our popular understanding of choosing of evil. Either we have freedom Teaching Fellow, C.S. Lewis Institute - Atlanta the terms good, loving, and powerful, and or we do not. Either we choose or we do what it means to be happy. For it is there, not. We cannot have it both ways. We can- along with our vigorous desire for and un- not blame God for our evil actions when derstanding of free will, that Lewis makes we freely chose them. We cannot excuse his case for defeating the apparent contra- ourselves and accuse God when freedom diction in the problem of pain. Since God was truly granted to us. Our understand- is indeed loving, ing of what it means good, and powerful for God to be all- in light of the reality powerful must be of pain and suffer- viewed within this ing, it is “abundant- informed reality. ly clear” that our We must not “think conception of those things possible attributes “needs which are really im- correction.”5 Lewis possible.”8 In other assures us that prop- words, we cannot er understanding have our cake and of the terms bring eat it too. the co-existence This perspective of God with pain does not, in any and suffering into way, compromise alignment “with- God’s sovereignty out contradiction.”6 or power. Granting He also challenges free will to human- our discernment of ity, to love self more what exactly makes us happy, what satis- than God or to love God more than self, is fies us. When these notions are rightly un- the ultimate power by which a Creator can derstood, the argument is emptied of its grant freedom to His creation. The natural, persuasive power. fixed order of the universe provides a stable As Christians, we believe that God is om- framework in which freedom, and the pos- nipotent (all-powerful) and that “nothing is sibility of pain and suffering as well as love, impossible” for Him (Luke 1:37). Yet Lewis is viable. Lewis soberly reminds us that if reminds us that God is constrained by two the possibility of suffering is excluded, life realities. First, God cannot do what is in- itself is excluded.9 God, in His omnipotent trinsically impossible or what Lewis terms power, allows us the greatest amount of “nonsense.”7 The law of noncontradiction— freedom to choose for or against Him and a basic law of logic—applies even to God. our fellow man. Pain is a consequence in- God cannot grant free will to humanity and herent in this sovereign design. Without not grant free will at the same time and in this freedom, the full extent of goodness, the same way. Holding God to a standard joy, or love cannot be authentically known. of applying two mutually exclusive alterna- As believers, we also believe in a God tives is essentially meaningless. who is completely and (continued on page 29)

Fall 2012 | Knowing & Doing • Page 9 Hindrances to Discipleship: The World (continued from page 1)

is the total system of corporate flesh operat- Underlying the many and varied ex- ing on earth under Satanic control, with pressions of this godless world system is all its incentives of reward and restraint of a profound idolatry that blinds the minds loss, its characteristic patterns of behavior, and enslaves the wills of fallen people. It its anti-Christian structures, methods, goals is first of all an “idolatry of self,” because and ideologies. It is substantially identical we are curved in on ourselves and seek our with Babylon and with Augustine’s City of own desires above the will of God and the Man. It involves many forms and agencies of good of others. However, this takes tangi- evil which are hard to discern and to contend ble form in a manner suited to the tastes, against on the basis of an individualistic view inclinations, and passions of the individ- of sin. Included are dehumanizing social, ual and may range from the crude to the economic and political sys- highly sophisticated. tems; business operations As with Adam, pride and foreign policy based on and covetousness feed local interest at the expense this idolatry: of general human welfare and culturally pervasive The two dominant institutionalized sins such characteristics of “this as racism.3 world” are pride, born of man’s failure to The Bible describes accept his creaturely such a world as “godless,” estate and his depen- that is, lacking reverence dence on the Creator, and awe for the true God. which leads him to act It takes only a moment’s as though he were the reflection to see evidence lord and giver of life; of this all around us to- and covetousness, day. The five major insti- which causes him to tutions of society—the desire and possess all family, education, economics, religion, and that is attractive to his physical senses (1 Jn. government—are organized and operate 2:16). And, as man tends in effect to worship without any consideration of the existence what he covets, such covetousness is idolatry of the true God and His righteous will. (Re- (Col. 3:5).4 ligion may seem to be an exception. But any religion that does not profess the God of the It is this pride and covetousness and the Bible as revealed in Jesus Christ is operating idolatry it generates that the devil exploits in spiritual blindness and error. And even (along with the flesh) to keep people blind much so-called Christianity, including our to “light of the gospel of the glory of Christ, own, is often moribund, nominal, or riddled who is the image of God” (2 Cor. 4:4). And with pagan superstition.) Godlessness is ev- it is precisely because of this blindness that ident in most newspapers, magazines, tele- they worship what is created instead of the vision programs, movies, and other forms One who created it. The result is that the of communication, advertisement, and en- world, in spite of its original goodness and tertainment. They pursue their purposes as great natural beauty, has become a grim if the God of heaven and earth did not exist. place, “red in tooth and claw,”5 where, as This powerful, negative environment press- Thomas Hobbes said, life for most people es upon people from all directions to shape who have ever lived has been “solitary, and mold how they think, feel, and act. poor, nasty, brutish and short.”6

Page 10 • Knowing & Doing | Fall 2012 The world is therefore a battleground in Spirit came upon the church at Pentecost, which a war rages between God and the multitudes were swept into the kingdom, devil, seen in the struggle between good as the church spread from Jerusalem to and evil, truth and error, life and death. Judea to Samaria to Rome and to the ends And the devil and his forces work relent- of the earth. As long as the followers of Je- lessly and skillfully to seduce and ensnare sus continued to give themselves to Him people with the godless values of this fall- in wholehearted devotion and obedience, en world. We cannot escape being in this they gained increasing freedom from the world, but we can and must avoid being worldly beliefs, values, and behaviors of it. that characterized their former life. And they became salt and light to the world Good News around them. But whenever they began to drift from Although the people of the world are that devotion and commitment, the love spiritually blind, enslaved to sin and hos- of the world would regain lost ground in tile to God, He still loves them. Indeed, so their hearts. Tragically, this happened to a deeply does He love them that He sent His key leader on Paul’s apostolic team, which only Son to atone for their sins and recon- included Mark, Luke, Timothy, and Silas, cile them and the entire creation to Himself. This began unfolding with the coming of Jesus into the world. He proclaimed, “The kingdom of God is at hand; repent and be- Over the centuries the church has waxed and lieve in the gospel” (Mark 1:15). Signs of the waned, at times being zealous in love for Christ and kingdom’s arrival abounded through Him: the sick were healed; the blind received expanding, at other times being seduced by love of sight; the crippled were made whole; the this world, leading to spiritual stagnation and at dead were raised to life; those who were times outright moral decadence. possessed by demons were set free; and good news was preached to the poor. This signaled that God’s long-awaited invasion of this world had begun; the darkness was among others. When Paul was awaiting ex- being rolled back, and the liberation of the ecution in Rome and needed him the most, devil’s captives was now in progress. It was we read that “Demas, in love with this pres- a time of crisis and decision. People must ent world, has deserted me” (2 Tim. 4:10; forsake their sins and turn to Jesus in con- see also Col. 4:14; Philem. 24). Love of this fident trust of rescue. What would it profit present world is a perennial temptation for someone to gain the whole world at the every believer. If a member of Paul’s team, price of his own soul? Let people come un- which included the writers of two of the der the reign of Christ and become soldiers Gospels, could be seduced by worldliness, in the army of their rightful King. Deny- we must not think we are immune. ing self-centeredness, taking up their cross About thirty years later, Jesus strongly and following Jesus in their homes, work- rebuked the church of Laodicea for places, and communities, they would help its worldliness, liberate others and spread His kingdom far and wide. I know . . . you are neither cold nor hot. Jesus began with twelve disciples, and Would that you were either cold or hot! So, from there the numbers grew. When the because you are lukewarm and neither hot

Fall 2012 | Knowing & Doing • Page 11 Hindrances to Discipleship: The World

nor cold, I will spit you out of my mouth. We find there is very little difference in ethi- For you say, I am rich, I have prospered, and cal behavior between churchgoers and those I need nothing, not realizing that you are who are not active religiously . . . The levels wretched, pitiable, poor, blind, and naked. of lying, cheating, and stealing are remark- (Rev. 3:15–17) ably similar in both groups. Eight out of ten Americans consider themselves Christians, Over the centuries the church has waxed yet only about half of them could identify the and waned, at times being zealous in love person who gave the Sermon on the Mount, for Christ and expanding, at other times be- and fewer still could recall five of the Ten ing seduced by love of this world, leading Commandments. Only two in ten said they to spiritual stagnation and at times outright would be willing to suffer for their faith.8 moral decadence. In 2011 Barna Research reported that Where Is the Church Today? “less than one out of every five self-identified Christians (18%) claims to be totally Anyone born into a fallen world, with a committed to investing in their own spiri- fallen nature and fallen parents, will assimi- tual development.”9 late worldly ways of thinking and behaving. Commenting on the evangelical church When you submerge a clean white sponge in 1994, theologian David Wells said, into a pail of dirty water, it comes back with a dark, dirty residue. So it is with us and The stream of historic orthodoxy that once the world. And when we come to trust in watered the evangelical soul is now dammed Christ, it is inevitable that we will bring by a worldliness that many fail to recognize a certain amount of this unrecognized as worldliness because of the cultural inno- worldly baggage with us, and thus into the cence with which it presents itself . . . It may church. And every day we are at risk of ac- be that Christian faith, which has made many cumulating more. easy alliances with modern culture in the past few decades, is also living in a fool’s paradise, comforting itself about all the things God is In 2011 Barna Research reported that “less than doing . . . while it is losing its character, if not one out of every five self-identified Christians its soul.10 (18%) claims to be totally committed to Today there is good evidence that what investing in their own spiritual development.” Wells suspected is correct. To cite just two examples, in 2008 Pew Research reported that 47 percent of evangelicals believe the In 1979 church historian Richard pluralist idea that “many religions can lead Lovelace observed that “much of the Chris- to eternal life,”11 something that would tian community today is deeply penetrated have been unthinkable fifty years ago. In by worldly patterns of thinking, motivation a 2008 report, Barna Research found that and behavior, and thus its spiritual life is the combined divorce rate of evangelical deadened and its witness rendered inef- and nonevangelical Christians was 32 per- fectual.”7 Since then things have only got- cent versus 33 percent for the population ten worse. More recently George Gallup, at large.12 Many other examples could be commenting on the Gallup organization’s given, but space prevents it. Jerry Bridges decades-long research on the American sums up well what is happening in the church, said, American church:

Page 12 • Knowing & Doing | Fall 2012 Jesus, who unties such apparent extremes of character into such an integrated and balanced whole, demands an extreme response from every one of us. He forces our hand at every turn in the story. This man who throws open the gates of his kingdom to everyone, then warns the most devout insiders that their standing in the kingdom is in jeopardy without fruitfulness, is forever closing down our options. This man who can be weakened by a touch in a crowd on his way to bring a little girl back from the dead is a man you dare not tear your eyes from. (And we haven’t even yet witnessed the true depths of his restraint or the heights of his power.) Tim Keller

The world . . . is characterized by the subtle things we do or the places we frequent; it and relentless pressure it brings to bear upon lies in the human heart, in the set [orienta- us to conform to its values and practices. It tion] of human affections and attitudes.”14 creeps up on us little by little. What was once If we think of worldliness then as a list of unthinkable becomes thinkable, then doable, prohibited behaviors, which is a common and finally acceptable to society at large. Sin approach, we are on the wrong track. James becomes respectable, and so Christians finally gets right to the point when he says indulg- embrace it.13 ing worldly desires is spiritual adultery and that “whoever wishes to be a friend of the world makes himself an enemy of God” What Does Worldliness Look Like? (James 4:4). Worldliness is not a matter of “keeping the rules” but of the desires of the In the middle of the twentieth century, heart, as Bruce reminds us. It is first and the fundamentalist subculture identified foremost a matter of what the heart loves. worldliness with smoking, drinking alco- It is “the enthronement of something other hol, dancing, playing cards, and the like. than God as the supreme object of man’s Today some would identify it with driv- interests and affections.”15 What’s more, ing fancy cars, living in expensive homes, the object does not even have to be evil. wearing costly jewelry or clothing. Oth- “Pleasures and occupations, not necessar- ers might suggest it involves watching R- ily wrong in themselves, become so when rated movies, listening to certain types of an all-absorbing attention is paid to them.”16 music, going to parties, and so forth. How do we distinguish true worldliness from Biblical Insights on the Peril cultural taboos? F.F. Bruce offers wise in- of Worldliness sight, “Worldliness, it must be emphasized in the face of much superficial thought and The Bible provides much valuable in- language on the subject, does not lie in the sight and direction for dealing with this

Fall 2012 | Knowing & Doing • Page 13 Hindrances to Discipleship: The World

deadly snare. In the parable of the sower the seductive power of money, pleasures, (Matt. 13:1–9, 18–23; Mark 4:1–9, 13–20; the worries of life, and other worldly desires Luke 8:4–15), for instance, Jesus speaks of and their corrupting effects on hearts. How four responses people can make to the word easy it is amid the narcissism, hedonism, of God. and materialism of contemporary culture to In the first hearer, there is no understand- be drawn away from wholehearted devo- ing of the word, which allows the devil to tion to Christ! And how easy it is to ration- snatch away the word before it can make alize our embrace of the world by clever an impact. arguments and subtle movements of the In the second, the word is received with soul that blunt the conscience and quench joy, and the hearer believes for a while. But the Spirit. because he has no root in himself, when The deceitfulness of wealth is a good tribulation or persecution arises because of example to explore further. In the Sermon the word he immediately falls away. This on the Mount, Jesus warned His disciples person’s religion rests on feelings, lacks ad- (and thus you and me) very pointedly not equate understanding and commitment, to lay up treasures on earth. Instead we are and doesn’t penetrate the heart. Thus it is to lay them up in heaven, because where only temporary. America is awash in this one’s treasure is, there one’s heart will be also (Matt. 6:21). It is impossible to give our hearts to two masters; we cannot serve God The more the love of the world prevails the and mammon (Matt. 6:22–24). However, most believers pass right over this, assum- more the love of God dwindles and decays. ing that it doesn’t apply to them, since they are not as wealthy as Bill Gates or Warren Buffett. They don’t have a million dollars or even a hundred thousand. But this is to feel-good religion. It offers the benefits of miss the point. We may love money without salvation without repentance, commitment, or the possibility of suffering; it offers what having it (Judas), just as we may have mon- Dietrich Bonhoeffer called “cheap grace.”17 ey without loving it (Abraham, Job). The is- It begins with a bang of excitement but soon sue is not what we have but what we love, ends with a whimper. and whatever we love, our hearts will cling In the third hearer, also common today, to. If we love money and material posses- “the cares of the world and the deceitfulness sions, they will become idols that displace of riches choke the word, and it proves un- God in our hearts and destroy our souls. fruitful” (Matt.13:22). The parallel passages The fourth hearer in this parable is held in Mark and Luke add: “the desire for other up as the true convert and faithful disciple, things” (Mark 4:19) and the “pleasures of the model for us to emulate. This disciple life” (Luke 8:14). This person appears to be hears, understands, and accepts the word growing in response to the word of God of God (Matt. 13:23; Mark 4:20); this dis- and bearing at least some fruit. But then the ciple holds “it fast in an honest and good word is smothered out by money, pleasures, heart,” bearing “fruit with patience” (Luke the cares of the world, and other desires. 8:15). His or her obedient response to God’s (What is included in the latter two causes word is the fruit of faith and love and dem- is unspecified, perhaps because there are onstrates saving grace. so many possibilities, including unbridled Additional insight into worldliness pursuit of success, achievement, power, or comes from the apostle John. Worldli- fame.) This hearer is a graphic example of ness was a concern in congregations with

Page 14 • Knowing & Doing | Fall 2012 which he was familiar in Asia Minor. John blessings here above blessedness hereafter, warned them, health and wealth as God’s best blessings and death not as thankworthy deliverance Do not love the world or the things in the from the miseries of a sinful world but as the world. If anyone loves the world, the love of supreme disaster and a constant challenge to the Father is not in him. For all that is in the faith in God’s goodness. Is our Christianity world—the desires of the flesh and the desires out of shape? Yes, it is, and the basic reason of the eyes and pride in possessions—is not is that we have lost the New Testament’s from the Father but is from the world. And two-world perspective that views the next life the world is passing away along with its de- as more important than this one and under- sires, but whoever does the will of God abides stands life here as essentially preparation and forever. (1 John 2:15–17)18 training for the life hereafter. And we shall continue to be out of shape until this proper His first point is very direct and sober- otherworldliness is recovered.20 ing: those who love the world no longer have the love of God dwelling in them. How do we proceed? C.S. Lewis said, As Matthew Henry observed, “The more “You and I have need of the strongest spell the love of the world prevails the more the that can be found to wake us from the evil love of God dwindles and decays.” Love enchantment of worldliness.”21 A vital step of the world drives out love for God. This, for Americans would be to give careful at- of course, is exactly what we just read from tention to what the apostle Paul urged upon Jesus and James. John also gives insight into the believers in Rome as the only proper re- the nature of worldliness. The Greek word sponse to God’s grace: translated “desires” (“cravings” in the NIV) of the flesh here denotes desires that are With eyes wide open to the mercies of God, I morally corrupt. They are aroused through beg you, my brothers, as an act of intelligent the desires of the eyes, things we see, and worship, to give Him your bodies as a living produce covetousness. And they stimulate sacrifice, consecrated to Him and accept- pride, leading to pretentious display of able by Him. Don’t let the world around you 19 our possessions. squeeze you into its own mold, but let God re- make you so that your whole attitude of mind Gaining Freedom from the World The dangers and snares we have been considering are the fruit of living for this world not the world to come, living for time not for eternity. We are looking through the wrong end of the telescope. J.I. Packer says,

Today, by and large, Christians no longer live for heaven and therefore no longer understand, let alone practice, detachment from the world. Does the world around us seek plea- sure, profit and privilege? So do we. We have no readiness or strength to renounce these ob- jectives, for we have recast Christianity into a mold that stresses happiness above holiness,

Fall 2012 | Knowing & Doing • Page 15 Hindrances to Discipleship: The World

is changed. Thus you will prove in practice been found difficult and not tried.”23 Recent that the will of God is good, acceptable and research confirms this: perfect (Rom. 12:1–2 PHILLIPS). Only about 3% of all self-identified Chris- Clearly some in the Roman church were tians in America have come to the final stops infected with values, attitudes, and be- on the transformational journey—the place haviors of the world. Paul urged them to where they have surrendered control of their give themselves wholeheartedly to God life to God, submitted to His will for their life, and stop allowing the world to shape their and devoted themselves to loving and serving lives. Through radical abandonment to God and other people.24 God they could be transformed by the process of the renewing of their minds, then We consider ourselves right with God begin to understand God’s will and live in even as lack of commitment and worldli- obedience to Him and experience genuine ness continue to encumber our lives. We transformation. The Message further clari- have a religion of convenience like that fies verse 2: “Don’t become so well-adjusted which Anglican Bishop J.C. Ryle confronted to your culture that you fit into it without in his time: “There is a common, worldly even thinking. Instead, fix your attention kind of Christianity in this day, which on God. You’ll be changed from the inside many have, and think they have enough— out” (Rom. 12.2). a cheap Christianity which offends nobody, Such wholehearted commitment to God and requires no sacrifice—which costs is precisely where most believers in the nothing, and is worth nothing.”25 Until we make a total surrender and commitment to God, consecrating all we know of ourselves to all we know of God at the time, we are Once we have made that surrender to God, only deceiving ourselves. We are harboring the Holy Spirit will be able to enlighten, an enemy in our hearts, an enemy that will teach and guide us in the way of holiness. quietly erode our love for the Father and Je- sus and quench the work of the Holy Spirit and leave us in the grip of worldliness. And unless we renew our commitment again American church fail—including the evan- and again over the years as we mature, we gelical church. We have had it too easy for are also deceiving ourselves. Eventually, too long and have become soft and self- like the seed sown among the thorns, we indulgent. As Jerry Bridges observed more will discover that the cares of the world, the than thirty years ago, “Quite possibly there deceitfulness of riches, the pleasures of life is no greater conformity to the world among and other things have smothered out the evangelical Christians today than the way word of God, leaving our souls barren and in which we, instead of presenting our bod- our lives fruitless. ies as holy sacrifices, pamper and indulge Once we have made that surrender to them in defiance of our better judgment and God, the Holy Spirit will be able to enlight- our Christian purpose in life.”22 en, teach and guide us in the way of holi- One reason we do this is because whole- ness. Among other things, He will open our hearted commitment is costly (and often ex- eyes to our worldliness. If we are in a good cused as optional, if not ignored altogether). church, where the Bible is clearly and faith- As Chesterton once said, “Christianity has fully taught, if we read our Bibles regularly not been tried and found wanting. It has and have fellowship with mature believers,

Page 16 • Knowing & Doing | Fall 2012 if we ask the Spirit to search our hearts and of leadership and will influence worship, reveal it, some forms of worldliness should preaching, teaching, discipling, counseling, begin to come clear. Honest self-examina- outreach, and missions. In such a church tion is essential in this process. We should we will be taught to “seek the things that ask ourselves questions: What do we love? are above, where Christ is, seated at the What does our mind dwell on when it is right hand of God” and to “set our minds free? How do we spend our time and mon- on things that are above, not on things that ey? (This often reveals what our hearts are are on earth” (Col. 3:1–2). We will be chal- attached to.) Do our answers point more to lenged with “the expulsive power of a new this world or the next? This is just the be- affection,”26 in which our love for Jesus dis- Thomas A. Tarrants, III, D. Min. Vice President of ginning; we will need to examine ourselves lodges love of the world in its varied forms. Ministry, C.S. Lewis Insti- periodically throughout our lives. For not We will learn of a world more glorious tute, has lived in the Wash- only do we need to be freed from existing and desirable than the one we are called to ington, D.C., area since 1978 and served as president of unrecognized worldliness, we must remain forsake. We will be reminded that we are the C.S. Lewis Institute from alert to new forms of seduction day by day. passing through this world as strangers and 1998 to April 2010. Prior to As we seek to eradicate worldliness from aliens who brought nothing into it and will coming to the Institute, he served as co-pastor of Christ our lives, we must guard against the pe- take nothing out. And we will hear God’s Our Shepherd Church and rennial temptation of excessive asceticism. call to be stewards not owners of the bless- Director of The School for This is actually another form of worldliness, ings of this life—achievements, possessions, Urban Mission, both based in Washington, D.C. He is which denigrates the good world God has power, fame, influence, opportunities—and the author of two books and made. It fails to appreciate that the good use them to glorify Him and fulfill His pur- is a consultant for Church things God has provided for us to enjoy, poses in the world. Discipleship Services, devel- oping discipleship programs such as food, sex, material possessions, When we are fully engaged members of and materials to strengthen and pleasures, are not evil; they become a the body of Christ, in a good local church, the local church. Tom earned problem only when our own fallen hearts grace will flow into our lives and help us a Master of Divinity degree from Eastern Mennonite misuse and idolize them. increase in faith, hope, and love for God Seminary and Doctor of Min- and others. In such a community, the Holy istry from Fuller Theological Spirit will increasingly enlighten us to the Seminary. He is an ordained The Importance of the Church minister in the Evangelical snares of the world, the lust of the flesh, and Church Alliance. Paul addressed Romans 12:1–2 not to an the schemes of the devil. And He will also isolated individual but to an entire church. empower us by the Holy Spirit to cast off Obviously, it was not a perfect church, but the works of darkness and grow in love for it was a good church. This underscores at Christ, obedience to His Word, transfor- least two important points. First, even good mation into His likeness, and mission to churches have deficiencies, and their mem- the world.27 v bers will have varying degrees of worldliness. More important, we cannot mature Notes in Christ and overcome worldliness unless we are part of a healthy congregation. For 1. Unless otherwise noted Scripture references in it is chiefly in His church that the Lord has this article are from the English Standard Version. provided the medicine our souls so des- 2. Sinclair B. Ferguson and J.I. Packer, New Dic- perately need. And we receive it through tionary of Theology, electronic ed. (Downers Grove, faithful preaching and teaching of God’s IL: InterVarsity, 2000), 729. word, sharing life with likeminded believ- 3. Richard F. Lovelace, The Dynamics of Spiritual ers, prayer, worship, and communion (Acts Life (Downers Grove, IL: InterVarsity, 1979), 93–94. 2:42). In a good church the glory of God and 4. D.R.W. Wood and I. Howard Marshall, New of Jesus Christ will be the dominant concern Bible Dictionary, 3rd ed. (Downers Grove, IL: Inter-

Fall 2012 | Knowing & Doing • Page 17 Hindrances to Discipleship: The World

Varsity, 1996), 1249. 18. Matthew Henry, A Commentary on the Whole Bi- 5. Alfred, Lord Tennyson, “In Memoriam.” ble (Old Tappan, NJ: Fleming H. Revell, n.d.), 6:1069. 6. Thomas Hobbes, Leviathan, part 1, chap. 13, 19. Colin Cruse, The Epistles of John (Grand Rapids: http://oregonstate.edu/instruct/phl302/texts/ Eerdmans, 2000), 95; I. Howard Marshall, The Epistles hobbes/leviathan-c.htm. of John (Grand Rapids: Eerdmans, 1978),145. 7. Lovelace, Dynamics of Spiritual Life, 94. 20. J.I. Packer, Hot Tub Religion (Wheaton: Tyndale 8. George Gallup, cited in Erwin Lutzer, Pastor to House, 1987), 89–90. Pastor (Grand Rapids: Kregel, 1998), 76. 21. C.S. Lewis, The Weight of Glory (New York: 9. Barna Group, September 13, 2011, http://www. Touchstone, 1996), 29. barna.org/faith-spirituality/524-self-described- 22. Jerry Bridges, Pursuit of Holiness (Colorado christians-dominate-america-but-wrestle-with-four- Springs: NavPress, 1978), 109. aspects-of-spiritual-depth. 23. G.K. Chesterton, What’s Wrong with the World 10. David Wells, No Place for Truth (Grand Rapids: (1910), chap. 5, “The Unfinished Temple,” http:// Eerdmans, 1994), 11, 68. www.gutenberg.org/files/1717/1717-h/1717-h. 11. Pew Forum on Religion in Public Life, De- htm#2H_4_0051. cember 18, 2008, http://www.pewforum.org/ 24. Barna, September 13, 2011. Many-Americans-Say-Other-Faiths-Can-Lead-to- 25. J.C. Ryle, Holiness (Grand Rapids: Baker, Eternal-Life.aspx#3. 1979), 204. 12. Barna Group, March 31, 2008, http://www. barna.org/family-kids-articles/42-new-marriage- 26. A phrase used by the nineteenth-century Scot- and-divorce-statistics-released. tish pastor Thomas Chalmers. See his helpful sermon 13. Jerry Bridges, The Disciplines of Grace (Colorado with that title at the Theology Network, http://www. Springs: NavPress, 1994), 202–203. theologynetwork.org/christian-beliefs/the-holy- 14. F.F. Bruce, The Epistles of John (Grand Rapids: spirit-and-christian-living/the-expulsive-power-of- Eerdmans, 1970), 60–61. a-new-affection.htm. 15. Wood and Marshall, New Bible Dictionary, 1249. 27. Even the best church cannot supply everything 16. Ibid. we need at a given time. Thus we will sometimes 17. Dietrich Bonhoeffer, The Cost of Discipleship need supplementary resources, such as good books, (New York: Macmillan, 1963), 45–48. recorded sermons, teachings, seminars, etc.

Only those who try to resist temptation know how strong it is… We never find out the strength of the evil impulse inside us until we try to fight it: and Christ, because He was the only man who never yielded to temptation, is also the only man who knows to the full what temptation means. C.S. Lewis

Page 18 • Knowing & Doing | Fall 2012 Fellows Feature

A Fellow’s Journey from Washington to Wycliffe (continued from page 3)

God seemed to say, “Go with that.” I was increasingly disappointed, even angry. “So this is it? Does this say that I have no people skills, no ministry gifting, so I just do boring financial work that doesn’t really help people? Is this all I’m going to end up doing in life?” As I enrolled in accounting classes, more doors opened for me professionally. I became chief financial officer of a nonprofit medical clinic even though I had never worked in an accounting department. My attitude also shifted profoundly. I saw that helping nonprofits run effectively, with -fi nancial soundness and integrity, can free them up to pursue their missions. Most nonprofits are desperate for good financial people. I was glad to be able to bring that gift to the table. I realized that if my job responsibilities were broader and more challenging, finance work wasn’t so boring after all. I applied to the CSLI Fellows Program in Since then, life has been an incredible ex- April 2005, thinking I was going to be in perience. I thought I was coming to work Washington, D.C., for many years. But then in a nonprofit but discovered that Wycliffe in 2006, I met a couple at church who were runs a center of operations in the Highlands Bible translators in Papua New Guinea. I of Papua New Guinea. Amazingly, I was told them how I’d supported Wycliffe for years and always thought about working given oversight of the finances of a town of for them. But now that I was into finance, ministry workers, complete with five planes I didn’t know what I could do or how it and two helicopters, a school, grocery store, would ever work. They quickly explained clinic, hardware store, print shop, and util- the need for finance staff in Papua New ity services (power, water, roads, and trash Guinea and eagerly took my contact infor- removal). Because of the weak infrastruc- mation. They emailed me six months later, ture of the country and the remoteness of telling me their CFO had had a stroke. most of the eight hundred language groups, “Would you consider coming here?” Wycliffe found this the best way to support Bible translation here. I’ve also learned that “stone age” is actually a description of a Open Doors way of life and not always a pejorative term. After telling God that I really didn’t want Although I originally could fathom com- to have to raise my financial support, He mitting for only two years, I’m now going reminded me of the many ways He had pro- on four and a half. I am set to go on fur- vided for me over the years. I couldn’t con- lough in August and return to Papua New test that. “Okay. I’ll begin to move forward Guinea in January, 2013 for two more years. with this and see if you open doors.” Within What keeps me here? It has been the most one year, I was in Papua New Guinea. challenging professional experience of my

Fall 2012 | Knowing & Doing • Page 19 Fellows Feature

A Fellow’s Journey from Washington to Wycliffe

that I don’t have to know exactly what to say or do. I just need to move forward, trusting God to walk with me. God was listening to me when I was wandering in the desert trying to get into an inner-city ministry. I see God’s hand, holding me back, as a kind hand. He knew that I am much happier in large organizations. He knew my heart for Bible translation. I am very grateful to Him for leading me here. He knew that my skills were needed here, and I could have a big impact. Although my social world has definitely shrunk living in a small town in one of the remotest places life. I could never have gotten such a job in on earth, I have come alive professionally. the States, with a paid salary and serious Before going to Papua New Guinea, I competition. I was definitely underquali- spent two years in the CSLI Fellows Pro- fied. But I had enough of the right experi- gram going deeper with Christ and get- ence and skills to make it work. I’ve been ting to know a great group of women. They able to see real change as a result of my ef- supported me through the application and forts and much growth in my management leaving process. They have prayed, given and leadership skills. And I have enjoyed toward my financial support, emailed, and working with others motivated by the same regularly sent care packages. Behind me, as cause and learning more about the Bible cheerleaders, I feel I have a peer group of translation movement worldwide. professional women who are sincerely seeking God. That makes a big difference. I have seen God be faithful to me as I’ve Lessons Learned? taken many risks. I still get scared at times. People ask me what I’ve learned spiritu- I can be an Israelite, doubting God after all ally since arriving in Papua New Guinea. the evidence of His care. I’ve learned more I have a hard time answering. It’s not facts in the past five years about how much I about God or me. It’s more of a strength- need people to support me in order to sur- ening inside, a deepening trust and com- vive. Sometimes I’d rather just be indepen- mitment to God. I’ve had so many new dent. But I know that would be a much less opportunities and challenges. For four fulfilling and God-honoring life. So I keep months it seemed I was bringing up hard walking in faith, eager to see what surprise truths to people every other day. I learned is around the next corner. v

It is not so much of our time and so much of our attention that God demands…it is our selves. C.S. Lewis

Page 20 • Knowing & Doing | Fall 2012 The Spiritual Discipline of Meditation (continued from page 5) knowing that people could easily re- does he seek to apply it to his readers’ lives. ceive speculative head knowledge of Je- Ambrose consistently follows this pattern, sus without their hearts being touched or first studying the objective truth of Scrip- transformed. Ambrose was interested in ture and then stirring up the affections changed hearts, beginning with himself. to apply it to the heart, so that he and his He and his fellow Puritans recognized that readers might experience the subjective this sort of transformation was dependent nature of those same passages. Summa- on God’s inner working through the Holy rizing the purpose of spiritual disciplines, Spirit in the human heart. Ambrose declares, Ambrose also emphasizes the importance of God’s inward teaching when he Study therefore, and study more, but be declares, “Man may teach the brains, but sure your study and your knowledge is prac- God only teaches the heart; the knowledge tical rather than speculative; do not merely which man teaches is a swimming knowl- beat your brains to learn the history edge; but the knowledge which God teach- of Christ’s death, but the efficacy, virtue, es is a soaking knowledge.”8 This does not and merit of it; know what you know in limit the importance of knowledge or the reference to yourself.9 human effort that is motivated by God’s initiative of grace; it rather emphasizes the Being a good Reformed theologian, Am- critical dimension of depending on the Holy brose recognized that the human broken- Spirit’s guidance in the cultivation of the ness due to sin distorts a person’s ability to spiritual life. perform properly these spiritual practices. Further, the Puritans, like their earlier Indeed even our best efforts are frequently Reformed guides such as Calvin, always sought to connect the Word with the Spirit. One can trace this theme throughout the history of the church. When the church Prayer—praying especially for the minister who has been careful to maintain a healthy bal- preaches, for our fellow Christians that they ance, a vibrant spirituality has flourished. might be strengthened in faith, and ourselves But when either the Word or the Spirit was elevated to the exclusion of the other, aber- that we might be blessed in hearing God’s word. rant theology and piety was the result. Am- brose consistently reminds readers that the witness of God’s Spirit always is agreeable distorted and mixed with sin. Significantly, to Scripture. a central theological principle in Ambrose’s So it is not surprising that Ambrose as- understanding of spiritual duties was a serts that the accumulation of knowledge, person’s union with Christ. The Puritans even that of biblical knowledge, is of limited frequently called this spiritual marriage. value unless it is applied to one’s life. This Union was seen both as the beginning of principle guides both his personal method the Christian life through conversion and for meditation on Scripture and his instruc- justification and something into which a tion to others in reading and praying Scrip- person would continually deepen and grow ture. This is clearly evident in the structure throughout life until one reached heaven. of Looking unto Jesus. As he approaches each Ambrose captures the depth of spiritual new section of his examination of Christ’s intimacy. This continual desire hungers for life, he begins with a detailed exegesis of Christ’s refining love to purge and create an the appropriate biblical texts. Only then ever-greater awareness of Christ’s indwell-

Fall 2012 | Knowing & Doing • Page 21 The Spiritual Discipline of Meditation

All the troubles of life come upon us because we refuse to sit quietly for a while each day in our rooms. Blaise Pascal

ing love. All of these desires combine in his disciplines underscores the significant role meditation on the soul’s love to Christ: of Christ’s ascension in Ambrose’s theology.

Is it thus, O my soul? has the Lord Christ in- Preparation for Reading and deed discovered his will to you for his spouse? Meditating on Scripture What, he that is so holy, to marry such an impure wretch as you are? O how should this The Puritans understood the great im- but melt you into a flame of love? . . . O my portance of preparing themselves for the soul, henceforth cling to your Savior, go out spiritual disciplines. Isaac Ambrose recog- of yourself and creep to him and affect not nized that there were ways by which his only union, but very unity with him; bathe listeners could improve their ability to hear yourself hereafter again and again, many and Scripture more effectively and fully: (1) many a time in those delicious intimacies of prayer—praying especially for the minis- your spiritual marriage.10 ter who preaches, for our fellow Christians that they might be strengthened in faith, I note a number of important principles and ourselves that we might be blessed in in this quotation. Ambrose employs the hearing God’s word; (2) meditation—recog- bridal language of the Song of Songs and nizing that we come into Christ’s presence other biblical writings that were common- as we hear the Word and considering the ly cited by Bernard of Clairvaux and other nature of our motivation for hearing the medieval Christians. Ambrose mirrors that Scripture; (3) examination—to discern the frame and receptivity of our hearts and allow the Holy Spirit to deal with our sins; (4) cleansing of the heart—from sin and world- The more receptive we are, the more likely ly cares; and (5) the right disposition of our Scripture will be able to dwell within our hearts. hearts—to be soft and flexible, humble, honest, full of faith, and teachable. Ambrose offers additional guidelines for the actual hearing of Scripture, counseling joy and declares that if we are married to us to (1) set ourselves in God’s presence our bridegroom Christ, He will purge and while listening to Scripture, (2) diligently perfect our spiritual practices and present attend to Scripture, (3) seek to understand them whole to God. Ambrose asserts the what we read or hear, (4) be submissive to same comforting truth with greater clarity: Scripture, (5) apply the Scripture to our “for Christ perfects, perfumes, and presents hearts and lives, (5) allow Scripture to stir our duties to his heavenly Father.”11 This un- up our affections for the proper response, derstanding of Christ’s role and participa- and (6) above all delight in God’s word. A tion within the human practice of spiritual review of these principles confirms that

Page 22 • Knowing & Doing | Fall 2012 Ambrose stressed both the intellectual truth minds his readers of Jesus’ promise of the and the affective experience of Scripture. Spirit as His replacement, here quoting Ambrose next provides instruction for John 14:16–17; 15:26; 16:7; Luke 24:49. Next how we should respond to Scripture after Ambrose returns to Acts 2:4 and exegetes it has been heard: (1) carefully remember this Pentecost text more fully. There is and keep what we heard or read, (2) medi- more, but I trust this demonstrates how tate and seriously think over what we have Ambrose lays down the biblical portion heard, (3) repeat and continue to reflect in meditation. upon the message we heard or read, (4) put After Ambrose has considered the bib- into practice what lical teaching on an we heard, and (5) aspect of Christ’s pray for a blessing life, he invites his from the Scripture readers to look at and allow that mem- Jesus in that spe- ory to be turned into cific aspect of His prayer.12 Ambrose’s ministry. Ambrose teaching on prepa- identifies nine ways ration illustrates the of looking: know- thoroughness that ing, considering, marked the Puritans. desiring, hoping, While Ambrose’s believing, loving, threefold sugges- enjoying, calling, tions of preparation and conforming to may seem overly that aspect of Jesus’ ambitious for our life. In the context of contemporary cul- “enjoying Jesus,” the ture, they do chal- following quotation lenge us with the reveals Ambrose’s critical question: how can we be most alert method for stirring up the affections and and receptive to the Holy Spirit’s desire to applying this to one’s life: communicate God’s word to our heads and hearts? The more receptive we are, the more How should it heighten my joys and fill me likely Scripture will be able to dwell within with joy unspeakable, and full of glory, when our hearts. I do consider that Christ has sent down his Holy Spirit into my heart? . . . O what com- Guidance on Meditation fort is this! I know that the Spirit of Christ is on Scripture my intimate? That my soul is the temple and receptacle, the house and dwelling of the Spir- The following example of Ambrose’s it of God? . . . Christ in his bodily presence meditation on the Holy Spirit will illus- went away, but Christ in his Spirit continues trate his approach and use of Scripture. still . . . O my soul was it not an encourage- He first reviews several Old Testament ment to the disciples in a storm, that Christ passages that speak of the prophecy of the was with them, whom the winds and waves Spirit’s coming (i.e., Isa. 32:15; Zech. 12:10; obeyed? Cheer up now, for if the Spirit is Joel 2:28–29). Ambrose uses the Joel pas- in you, Christ is with you . . . O my soul! sage to create a bridge to Peter’s sermon Remember this in all your troubles; there can citation in Acts 2:17–18. Ambrose then re- be no human want or danger whatsoever,

Fall 2012 | Knowing & Doing • Page 23 The Spiritual Discipline of Meditation

wherein the improvement of this indwelling formative knowledge of Scripture and the of the Spirit may not refresh you.13 experiential depth of belonging to Christ. A second benefit of meditation, especial- Ambrose frequently employs the use of ly meditation on the nature and promise soliloquy such as “O my soul” to preach to of heaven, is strength to combat suffering himself and further apply the biblical truth and protection from temptations. Ambrose to his own heart. alerts his readers that “looking on Jesus will strengthen patience under the cross 15 Benefits of Meditation of Christ.” Further, heavenly minded- ness has the potential to reduce the fears According to Ambrose there are five ben- of worldly anxiety. Third, those who inten- efits from the practice of meditation. First, tionally meditate on Jesus will deepen their meditation and its close relative contempla- intimacy of union with Christ or spiritual tion provide a person with new understand- marriage with Him. He also offers specific ing and love of Jesus. Ambrose recognizes suggestions of how to maintain heavenly a specific difference between meditation conversations, including advantageous and contemplation; simply stated, contem- reading and meditating on Scripture, plation is a more prolonged and deeper prayer, and avoidance of formality when experience of meditation that is especially performing spiritual practices. Because the dependent on love and gratitude to God. Holy Spirit is the person who primarily guides individuals, Ambrose significantly challenges his listeners to become more at- tentive to the presence and movement of the Readers who examine the primary sources of the Holy Spirit within their lives. Fourth, meditation and contemplation Puritans’ teaching on the spiritual life will typically have the potential to transform believ- discover a different perspective that is engaging, ers into Christ’s likeness. Contemplation offering wise and practical guidance for cultivating is a looking, beholding, and gazing upon an object in a sustained loving and grate- our devotion to God and service to our neighbors. ful manner. When this is directed toward Jesus, a person is changed more and more into Christ’s likeness. Ambrose frequently quotes Saint Paul’s declaration in 2 Corin- Ambrose maintains that by looking at Je- thians 3:18 on the transformative nature of sus we grow in both increased knowledge God’s glory. The final outcome of gazing and deeper appreciation of His mysteries on Jesus is that the sight of Jesus’ glory will of grace. Clearly this type of meditative make us more like Christ. knowledge is practical and experiential. Fifth, heavenly meditation yields a grow- Additionally, as someone meditates upon ing sense of enjoyment and delight in God Christ as the Bridegroom of the soul, that and Jesus. Every opportunity for medita- person will experience a “flaming, burning tion that gazes upon Jesus as our heavenly love to Christ.” Jesus reciprocates and offers bridegroom provides an initial foretaste of sincere and inward love of Himself to the the heavenly joy as well as an expectation of hearts of His devoted followers. Ambrose that consummation with Christ in heaven. wants his readers to realize that the more Closely connected with this enjoyment of they meditate upon the biblical passages on God is the awareness that meditation cre- Christ, the more they will know the trans- ates a deepening experience of admiration

Page 24 • Knowing & Doing | Fall 2012 and adoration of our triune God. Once Christ comes along with the Word, it will again we recognize the reciprocal nature rouse hearts, raise spirits, work wonders.”16 of our relationship with Jesus in spiritual marriage; as He communicates His joy and Notes delight to us, we respond with heartfelt worship and celebration. 1. The best introduction to the life and spirituality of Isaac Ambrose is my book, Soul Recreation: The Contemplative–Mystical Piety of Puritanism (Eugene, Conclusion OR: Pickwick, 2012). I am in the process of preparing Unfortunately some people today view a new book that will provide selections of Ambrose’s the Puritans as odd curiosities of an earlier writings for contemporary readers. It is tentatively century. However, readers who examine the titled Gazing on Jesus with Gratitude: The Piety of Isaac primary sources of the Puritans’ teaching Ambrose (Grand Rapids: Reformation Heritage Books, on the spiritual life will typically discover forthcoming). a different perspective that is engaging, of- 2. I have modernized and standardized all seven- fering wise and practical guidance for cul- teenth-century spellings. tivating our devotion to God and service to 3. Isaac Ambrose, Media (1657), t.p. and 42. 4. Ibid., 33, cf. 27. our neighbors. Isaac Ambrose clearly chal- 5. Ibid., 34. lenges us to take Scripture seriously and not 6. Ibid., 222. to neglect the importance of meditation and 7. J.I. Packer, A Quest for Godliness (Wheaton, IL: contemplation on God’s word. More specifi- Crossway, 1990), 215. cally, I would assert that Ambrose’s greatest 8. Isaac Ambrose, Looking unto Jesus (Harrison- insight for us is to integrate and maintain burg, VA: Sprinkle Publications, 1986), 125, cf. 27, the critical balance between the objective 42. Since Looking unto Jesus has been republished and subjective nature of reading and medi- by Sprinkle, I am using this version rather than the tating on Scripture. As previously stated, original 1658 edition. this requires a balanced interaction between 9. Ibid., 619. the word and the Holy Spirit. An immedi- 10. Ambrose, Media (1657), 235 (incorrectly num- ate benefit of this intentional commitment bered 237)–236. to both the intellect and affective nature 11. Ibid., 39. is to create a more biblical theology of ex- 12. Ibid., 377–93. perience that avoids the all-too-common 13. Ambrose, Looking unto Jesus, 548–49. contemporary expressions of fragmenta- 14. Ibid., 35. tion and compartmentalization. Therefore, 15. Ibid., 40. Ambrose reminds readers, “If the Spirit of 16. Ibid., 433.

When you meditate imagine that Jesus Christ in person is about to talk to you about the most important thing in the world. Give him your complete attention. F. Fenelon

Fall 2012 | Knowing & Doing • Page 25 “Servant of the Servants of God” (continued from page 7)

After accusing Augustine of “deception Augustine was converted in Milan in and cruelty,” Monica turned again to pray AD 386, when, moved by a child’s words for him (5,15). And soon she followed him “pick up and read, pick up and read,” he to Milan, where he had gone to further his opened Paul’s letter to the Romans and career in rhetoric. There she found him “in found by God’s grace the very text that he a dangerous state of depression” because needed: “Not in riots and drunken parties, he “had lost all hope that truth could be not in eroticism and indecencies, not in found” (6,1). But Monica was confident that strife and rivalry, but put on the Lord Je- she would live to see her son come to faith sus Christ, and make no provision for the in Christ. flesh, in its lusts” (8,29). At the age of thirty- With Augustine in Milan was the woman two, Augustine was saved by God’s grace; (we don’t know her name) “late have I loved you,” he had lived with faithfully he wrote (10,38). Monica’s for fifteen years and their prayers were answered. It son, Adeodatus, unwanted was her “faith, hope, and but then deeply loved. Mon- love” that served “as signs ica and Augustine’s friends and instruments by which insisted that she be sent back God guided Augustine to to Carthage so that Augus- his destiny.”11 tine could marry a proper After his conversion, wife of social standing. The Augustine went to a coun- parting was exquisitely try villa at Cassiciacum, painful on both sides. Au- near Lake Como, where gustine wrote that “his heart he enjoyed the loveliness was cut and wounded, and of God’s “evergreen para- left a trail of blood” (6,25). dise” (9,5). With him was a Monica worked hard to find group of friends and Mon- Saint Augustine a wife for Augustine—one Google Images ica, who, wrote Augustine, of sufficient income and “stayed close by us in the from a good family. It all came clothing of a woman but with to nothing. Monica and Augustine acted a virile faith, an older woman’s serenity, a within the cultural expectations of the mother’s love and a Christian devotion” time—but it is disappointing that Monica’s (9,8). At Cassiciacum, during the months lifelong Christian experience and Augus- between his conversion and baptism, Au- tine’s spiritual pilgrimage, soon to lead to gustine wrote his first books, as he, with Christian conversion, did not produce a dif- his friends and mother, explored the na- ferent, and more compassionate, result. ture of wisdom, the mystery of the Trinity, In Milan, Augustine came under the and the question of evil. Monica is always power and influence of the great preacher referred to in these writings as “mother,” Ambrose, at first because of “the charm of representing, as she did, the teachings of his language” (5,23). Monica loved Am- the Christian church. Although some have brose, Augustine wrote, “as an angel of God questioned Monica’s contribution to the dis- when she knew that it was through him that cussions, she was, wrote Handley Moule, a I had been brought to that state of hesitancy woman “who might have shone at any peri- and wavering” (6,1). Ambrose praised Mon- od for intellectual gifts.”12 At the end of The ica. “When he saw me,” Augustine wrote, Happy Life, one of his books from this time, “he often broke out in praise of her, congrat- Augustine wrote that his mother recalled ulating me on having such a mother” (6,2). one of the hymns of Ambrose (all of which

Page 26 • Knowing & Doing | Fall 2012 Profile in Faith

she greatly loved), “Help, O Trinity, those water did not help. That night in bed he re- that pray,” and he added: “Indeed, this is membered a psalm-based hymn written by undoubtedly the happy life, that is, the per- Ambrose—“Creator of all things. You rule fect life which we must assume that we can the heavens. You clothe the day with light attain soon by a well-founded faith, a joyful and night with the grace of sleep.” The tears hope, and an ardent love.”13 Augustine, his mother, and some others, including his son and brother, left northern Italy to return to Africa. Their journey was But Monica’s piety, Augustine came to understand, interrupted when the threat of war forced was not the result of inherent goodness or successful them to remain in Italy at the seaport of Os- tia. The narrative portion of the Confessions striving; it was God’s gift—received, not achieved. culminates and practically ends with the re- markable conversation Augustine had with his mother at Ostia, in which “they fairly that he had been holding back streamed scaled heaven together in their ardent aspi- down, and he let them flow as freely as rations.”14 Standing at a window that over- they would, making of them a pillow for his looked the garden in the courtyard of the heart. His grieving heart found rest in God house where they were staying, they talked and through God in “a bed of tears shed for about heaven. an earthly love.”16 Many times in his Confessions Augustine “Forgetting the past and reaching forward thanked God for his mother and praised to what lies ahead” (Phil. 3:13), we were her Christian character. She was: searching together in the presence of the truth which is you yourself. We asked what quality ...liberal in almsgiving, obedient and helpful of life the eternal life of the saints will have, in serving your saints, letting no day pass a life which “neither eye has seen nor ear without making an oblation at your altar, heard, nor has it entered into the heart of twice a day at morning and at evening com- man” (1 Cor. 2:9). But with the mouth of the ing to your Church with unfailing regularity, heart wide open, we drank in the waters flow- taking no part in vain gossip and old wives’ ing from your spring on high, “the spring of chatter, but wanting to hear you in your life,” which is with you. Sprinkled with this words [in the Bible] and to speak to you in dew to the limit of our capacity, our minds at- her prayers. (5,17) tempted in some degree to reflect on so great a reality. (9,23) But Monica’s piety, Augustine came to A few days later Monica died.15 Augus- understand, was not the result of inher- tine was devastated. He wrote, “Now that ent goodness or successful striving; it was I had lost the immense support she gave, God’s gift—received, not achieved. He end- my soul was wounded, and my life as it ed his tribute to his mother by acknowledg- were torn to pieces” (9,30). He held back his ing that she was a sinner saved by grace. tears, feeling that he should not weep for His mother, Augustine wrote, would con- Monica, as he had for friends who had died, fess that “her debts have been forgiven by because his mother had died in God’s grace him to whom no one can repay the price and so now lived without want. He went which he, who owed nothing, paid on our to the baths (supposed to ease the mind by behalf” (9,36). It was not her good works but washing away anxiety) but found that the God’s great grace (about which Augustine

Fall 2012 | Knowing & Doing • Page 27 Profile in Faith

“Servant of the Servants of God”

would write so much) that made Monica the day before the church observed the feast of Christian she was. Augustine’s conversion. In recent years her Monica, “this most celebrated of Chris- feast day was moved to August 27, when tian mothers,” writes Bishop Moule,17 is Monica is remembered as the patron of known as the mother of the great Augus- Christian mothers. tine; it is equally true, however, that Au- 5. Benjamin Breckinridge Warfield, Stud- gustine should be remembered as the son ies in Tertullian and Augustine (New York: of Monica. He wrote that she “brought Oxford University Press, 1930), 254. me to birth both in her body so that I was 7. In the oldest manuscript of the Confes- born into the light of time, and in her sions, the spelling is Monnica. heart so that I was born into the light of 8. Saint Augustine, Confessions, trans. eternity” (9,17). Henry Chadwick (Oxford: Oxford Univer- sity Press, 1992). All quotations from the Notes Confessions are taken from the Chadwick translation, followed by the book and para- 1. Peter Brown, Augustine of Hippo: A Bi- graph number. ography (Berkeley: University of California 9. By Book 9 of the Confessions, Augustine Press, 1969), 29. Practically all Augustine had come to a more balanced and realistic scholars pay similar tribute to Monica. An view of both parents. He realized that he exception is Garry Wills who says little in was the ungrateful son of an overly posses- his Saint Augustine (Penguin, 1999) about sive mother and a too-worldly father, but he Augustine’s mother until her death, claim- had come to know and love them both. ing that “too much is often made of her role 10. H.G.C. M[oule], “Monnica, St.” in A in Augustine’s life” (57). Dictionary of Christian Biography, ed. William 2. Warren Thomas Smith, Augustine: His Smith and Henry Wace (London: John Mur- Life and Thought (Atlanta: John Knox Press, ray, 1882), 3:932. 1980), 10. 11. Kin Paffenroth and Robert P. Kenne- 3. Michael Marshall has written, “Surely dy, eds., A Reader’s Companion to Augustine’s we could be forgiven in a post-Freudian age Confessions (Louisville, KY: Westminster for seeing some destructive aspects in such John Knox, 2003), 94. an overbearing mother figure who frankly 12. Moule, “Monnica, St.,” 933. pursued Augustine, not unlike the Hound 13. The Fathers of the Church (New York: of Heaven, down the corridors of the first CIMA, 1948), 5:84. thirty-three years of his life.” The Restless 14. Warfield, Studies, 269. Heart: The Life and Influence of St. Augustine 15. Part of the inscription over her tomb (Grand Rapids: Eerdmans, 1987), 19. was found in 1945 by some boys playing by 3. Smith, Augustine, 79. a church in Ostia. 4. She also became a saint in the Catho- 16 Paffenroth and Kennedy, Reader’s Com- lic sense, with her own day in the church’s panion, 149. calendar, at first May 4, fittingly enough the 17. Moule, “Monnica, St.,” 932.

With my mother’s death all settled happiness, all that was tranquil and reliable, disappeared from my life. C.S. Lewis

Page 28 • Knowing & Doing | Fall 2012 C.S. Lewis on the Problem of Pain (continued on page 9) utterly good; He is all-loving. It is argued He already loves us He must labour to make that if God was loving and good, there us lovable.13 would not be pain in the world, that He would not allow evil to perpetuate and For God knows that we are most content- invade our lives. Yet suffering is an ines- ed when we find that our desire and our capable reality. Jesus affirmed this in John love are for Him, not for ourselves. God 16:33, saying that we would have trouble in gives love because He knows we need it. If this world. In light of this fact, we recognize God chooses to need us, it is because we humanity’s free contribution to suffering. need to be needed. He loves and needs us What’s more, as Lewis instructs, we must for our sake, not His own. “When we want take another look at our understanding of to be something other than the thing God what it means for God to be good. He in- wants us to be, we must be wanting what, 14 sists that God’s idea of goodness is different in fact, will not make us happy.” “Wheth- from ours, vastly better, higher, greater—al- er we like it or not, God intends to give us though not wholly different altogether. what we need, not what we now think we 15 Our popular conception of love and want.” His goodness and love are ever al- goodness has more to do with kindness, truistic, desiring the good of His creation, tolerance, and “a desire to see others . . . of us. But this begs the question, aren’t I already happy.”10 We tend to see God’s love as more good, already lovable? Lewis exposes our like a kind, doting grandfather who likes self-deception. We no longer see ourselves to see his grandchildren contented than as as sinners, but sin’s reality surfaces through a father who genuinely loves and desires to our own sense of personal guilt, which we see the best character developed in the child tend to transfer toward corporate responsi- through discipline. Lewis insists that love bility or try to reduce over time. Both strate- in its truest, deepest sense is “more stern and splendid than mere kindness.”11 A loving father will take endless trouble to foster God created good. Man chose against God, against good, growth in his child, will discipline to make him more lovable rather than leave him to and introduced evil into the world through his rebellion. follow his own natural impulses, will be “pleased with little, but demands all”12 God is an intensely interested, loving, all-con- gies are vain attempts to prevent personal suming fire who deeply loves the objects of culpability. Or we attempt to lower our mor- His love—us. His goodness demands that al and ethical standards, to reduce them to He make us more lovable. Lewis, again, re- mere kindness, yet we recognize a higher minds us: moral standard exists across time and cultures. This recognition of an ultimate stan- We were made not primarily that we may dard in God compels us to either admit our love God (though we were made for that sinfulness and surrender to Him or reject too) but that God may love us, that we may Him. Regardless, we cannot blame our sin- become objects in which the Divine love may fulness and its consequent evils upon God. rest ‘well pleased’. To ask that God’s love We are either the perpetrators of sin or the should be content with us as we are is to ask victim of others’ sin against us. Sin, then, that God should cease to be God: because He becomes the ultimate horror to both God is what He is, His love must, in the nature and man. of things, be impeded and repelled by certain God created good. Man chose against stains in our present character, and because God, against good, and introduced evil into

Fall 2012 | Knowing & Doing • Page 29 C.S. Lewis on the Problem of Pain

deceive ourselves into thinking that all is well with us. Pain reveals the reality of our own evil and gives us a choice to either resist and rebel against the ultimate standard bearer or recognize our sin, repent, and surrender to Him. “Pain shatters the illusion that all is well . . . that what we have, whether good or bad in itself, is our own and enough for us.”18 Pain takes away our false sense of happiness, draws our attention to God and our need for Him. Even in “good, decent people,” the illusion of self- sufficiency must be shattered. And, like a good and loving Father, God is willing to accept whatever surrender and sacrifice we the world through his rebellion. God did have to offer. Our desires must be changed not create evil but knew that the offering of from pleasing self to pleasing God, which free will in His created beings allowed for in the end produces our greatest happiness. the possibility of pain and suffering. Man, We must lose ourselves to find ourselves, as Lewis summarizes, “spoiled himself,” truly satisfied, in God. and “good, to us in our present [fallen] state, Lewis does not dismiss the fact that must therefore mean primarily remedial or pain is pain and it hurts. But he reminds 16 corrective good.” Subsequently men, not us that the supreme act of self-surrender God, have precipitated the vast majority of was found in the person and work of Jesus pain and suffering in the world. Wicked Christ. Christ knows pain and suffering, and hurt people hurt one another. intimately, personally, profoundly. His lov- The remedy to this pain is self-surrender ing sacrifice was for the redemption of us, of the will to God, which in itself can be the sinners whom He loves. His followers painful. Dying to one’s own will, day after are similarly called to lives of submission, day, is the constant, ongoing corrective that to “walk as Jesus did” (1 John 2:6 NIV). Pain is required to break our rebellious sinful- reminds us of our humility and utter de- ness. When we are self-satisfied with our pendence upon God, upon our true source own soul, we will not surrender our will. of goodness, strength, and happiness in Sin, according to Lewis, is masked evil. Christ. When pain is withdrawn, we tend Pain unmasks the evil and exposes the sin to forget God and return toward self-suffi- for what it is. “Pain insists upon being at- ciency and sin. Pain does its work on those tended to. God whispers to us in our plea- whose hearts are willing to receive, to grow, sures, speaks in our conscience, but shouts to love in greater and more godly ways—to in our pain: it is His megaphone to rouse a surrender self to God. deaf world.”17 Pain, then, in and of itself is not complete- We all have some sense of justice. We all ly bad or evil. It can come from the hand want evil to be punished, to be recognized of a good, loving, and powerful God who for what it is, especially in others. Yet we desires the best for His creation, who genu-

In the legacy of C.S. Lewis, the Institute endeavors to develop disciples who can articulate, defend, and live faith in Christ through personal and public life.

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SENIOR FELLOWS James M. Houston, Ph.D. William L. Kynes, Ph.D. Arthur W. Lindsley, Ph.D. We are not necessarily doubting that God Christopher W. Mitchell, Ph.D. will do the best for us; we are wondering how TEACHING FELLOWS Chris T. Morris painful the best will turn out to be. Stuart McAlpine Randy Newman

PRESIDENT C.S. Lewis Kerry A. Knott

VICE PRESIDENT OF MINISTRY Thomas A. Tarrants, III, D.Min. inely allows for us to be free agents Notes VICE PRESIDENT OF DISCIPLESHIP who make free choices. The possibil- AND OUTREACH 1. C.S. Lewis, The Problem of Pain ity and reality of pain and suffering Joel S. Woodruff, Ed.D. is palpable and at times devastating (1940; repr., San Francisco: Harper- EXECUTIVE VICE PRESIDENT to both victim and perpetrator. Re- SanFrancisco, 2001), 14. Thomas W. Simmons gardless, pain can and does serve 2. Van A. Harvey, A Handbook of redemptive purposes in the lives of Theological Terms (New York: Macmil- OFFICE ADMINISTRATOR those who turn toward God. In light lan, 1964), 236. Karen J. Adams of this, our constant prayer to our 3. Lewis, Problem of Pain, 16. PROGRAM AND EVENT loving, good, and powerful Father in 4. Peter Kreeft, lecture on The Prob- COORDINATOR heaven should be that of the psalmist: lem of Pain, http://www.peterkreeft. Emily Tease “Deal with your servant according to com/audio.htm. EDITORIAL ASSISTANT your love” (Ps. 119:124 NIV). 5. Lewis, Problem of Pain, 32. Karen Olink Yes, God is completely good. 6. Ibid., 27. OFFICE VOLUNTEERS Yes, God is completely powerful. 7. Ibid., 18. Charlie Cossairt Yes, pain and suffering exists. 8. Ibid., 19. Connie Phelps The existence of pain does not ne- v 9. Ibid., 25. BOARD OF DIRECTORS gate the presence of an omnipotent, 10. Ibid., 31. Timothy Bradley loving God. When understood in the 11. Ibid., 32. Bill Deven fullness of its context, we realize that Cherie Harder it is the very presence of God that 12. Ibid., 39. James R. Hiskey provides meaning and hope amid 13. Ibid., 40–41. Karl Johnson the pain. Christ was the ultimate, in- 14. Ibid., 46. Robin King nocent bearer of unjust suffering. In 15. Ibid., 46–47. Kerry A. Knott the face of abject pain, self-sacrificial 16. Ibid., 85. Jimmy Lin Jeff Lindeman, Ph.D. 17. Ibid., 91. love, goodness, and power are met on Arthur W. Lindsley, Ph.D., the cross. 18. Ibid., 94. (Emeritus) Bruce H. Matson Carl Meyer Chris T. Morris ecommended eading Marlise Streitmatter R R Susan Ward The Problem of Pain, C.S. Lewis Why must humanity suffer? In this elegant and thoughtful work, C. S. Lewis questions the pain and suffering that occur everyday KNOWING & DOING and how this contrasts with the notion of a God that is both PRODUCTION EDITOR omnipotent and good. Crystal Mark Sarno

Fall 2012 | Knowing & Doing • Page 31 Spiritual

C. S. Lewis Awakening Institute

E S T A B L I S H E D 1 9 7 6 Past Lessons, Future Hope

Discipleship Professor Michael McClymond of Columbia Baptist Church, Falls Church, VA September 28-29 Heart and Mind EFFECTIVE PRAYER The C.S. Lewis How do I focus when I’m distracted with so much to do? Institute is supported through How do I pray longer than five minutes? How do I ask the gifts of those who when I’ve tried it before and it doesn’t work? recognize the vital need for authentic discipleship in NOVEMBER 9TH - 10TH current culture. Gifts are very much at McLean Presbyterian Church appreciated and can be mailed or made via a secure online donation.

The C.S. Lewis Institute is recognized by the C.S. Lewis Institute weekly resources in audio, video, and print to IRS as a 501(c)(3) organization. encourage discipleship “as you go.” A new theme every month. All gifts to the Institute are tax deductible to the extent Knowing & Doing is published by the C.S. Lewis Institute and is available upon request. A suggested annual provided under law. contribution of $50 or more is requested to provide for its production and publication. Permission is granted to copy for personal and church use; all other uses by request. ©2012 C.S. Lewis Institute | 8001 Braddock Road, Suite 301, Springfield, VA 22151-2110 703/914-5602 • www.cslewisinstitute.org An electronic version (PDF file) is available as well and can be obtained via the web site: www.cslewisinstitute.org.