John Chrysostom, the Preacher

EST. 1976 Kno w i n g

& oi. . ng D C S Lewis Institute

Winter 2008 A Teaching Quarterly for Discipleship of Heart and Mind

Prof i l e In Faith John Chrysostom, The Preacher

by the Rev. Canon Dr. Michael Green Chaplain to the Oxford Centre for Christian Apologetics IN This Issue

2 Notes from the ohn Crysostom was one of the were flourishing. Even where Christian- President by Tom Tarrants greatest preachers who ever lived. ity was strong, it was divided. JRightly called Chrysostomos, “gold- In the secular world the empire was by 3 Clapham in the enmouth,” he lived from 344-407 AD. now irrevocably split between West and Congress He had enormous influence in his own East. Initially each had its own emperor by Cherie Harder day, both among the ordinary people and sphere of influence. Constantine had and among the nobility. Since then he started to build the new capital of Con- 4 A Personal has been universally recognized as a stantinople in 326 and took up permanent Narrative saint and doctor of the church. If we are residence there. He was tolerant of differ- by Jonathan Edwards to understand the man and his impact, ent religions and very favorable to Chris- we must begin by looking at the world tianity, which now rapidly exchanged the 6 An Interview with into which he was born. age of persecution for the age of political J.I. Packer dependence on the state—probably in the The Background long run more dangerous. 8 The Prayer- John was born in the middle of the fourth As a result, the Episcopal see of Con- Obedience century AD, a critical time of change in stantinople rose rapidly in prestige and Relationship the Roman Empire. By the by W. Bingham Hunter time of his death in 407, he He had enormous influence in his own day, had lived through almost the both among the ordinary people and among the 10 God’s Knowledge entire period during which nobility. Since then he has been universally by Art Lindsley the ancient world was irrevocably changed. When he was recognized as a saint and doctor of the church. 27 Modern Unreality born, Christianity had indeed About Suffering become a major religion of the empire, was declared in the Second Ecumenical by J.I. Packer but it was by no means dominant. It Council of 381 to be second only to Rome. competed with the old pagan faiths, the Consequently it became an enviable prize 28 Resources imperial cult, and Judaism, all of which for ambitious clerics. A new aristocracy

(continued on page 12) In the legacy of C.S. Lewis, the Institute endeavors to develop disciples who can articulate, defend, and live faith in Christ C. S . L ewis through personal and public life. Institute E S T A B L I S H E D 1 9 7 6

Notes from the President by Thomas A. Tarrants, III, D. Min. President C.S. Lewis Institute

Dear Friends,

n poll after poll, researchers such as George Gallup and George Barna tell us that the lives of those who identify themselves as Christians differ little from those of non- Ibelievers. How have we come to such a place? In his book, The Cross of Christ, John Stott helps us understand some of the roots of this phenomenon. “The Christian landscape is strewn with the wreckage of derelict, half-built towers—the ruins of those who began to build and were unable to finish. For thousands of people still ignore Christ’s warning and undertake to follow Him without first pausing to reflect on the cost of doing so. The result is the great scandal of Christendom today, so- called ‘nominal Christianity.’ In countries to which Christian civilization has spread, large numbers of people have covered themselves with a decent, but Much of what is called Christianity in America thin, veneer of Christianity. They is nominal. And even worse, much of what have allowed themselves to be- is authentic is quite shallow. Yes, there are come somewhat involved; enough to be respectable but not enough exceptions, but they are few in comparison to to be uncomfortable. Their re- the nominal and the shallow. ligion is a great, soft cushion. It protects them from the hard unpleasantness of life, while changing its place and shape to suit their conveniences. No wonder the cynics speak of hypocrites in the church and dismiss religion as escapism.” John Stott is right. Much of what is called Christianity in America is nominal. And even worse, much of what is authentic is quite shallow. Yes, there are exceptions, but they are few in comparison to the nominal and the shallow. What are we to do? Put God first in our lives and fully surrender all that we are and all that we have to him. Then make a firm commitment to “seek first the kingdom of God and his righteousness,” and begin to take in and obey the life-giving truths of Holy Scripture with the Holy Spirit’s help. We will also need to find a few others who share this commitment and will walk with us. Together, we will be able to help yet others do the same. And purposeful, vibrant, fruitful living will become our daily experience. At the heart of the C.S. Lewis Institute is a commitment to Jesus and his church. Our programs and resources are designed to help believers become strong, fruitful disciples who impact their families, churches, communities, and workplaces. If this is what you desire, we would be happy to help you.

Page 2 • Knowing & Doing | Winter 2008 Fellows Feature

Clapham in the Congress by Cherie Harder President, The Trinity Forum

t is one of the hallmarks of evangelical- potentially redeem their less-than-ideal ism that Christians are encouraged to choice by using their office as a platform for Igive their personal testimony of how evangelism and as a means of supporting they individually came to Christ. But one those who had gone into full-time ministry. milestone in my personal faith journey was The idea that Christians could be called to, of a more communal nature—the discovery and fulfill God’s plan for their life, outside of the way in which Christian community of “ministry” (narrowly defined) was more not only molds and grows our personal likely to be dismissed than discussed. faith, but also our public and professional Slowly, this view is changing. Most Cherie Harder is a current board member and expression of that faith. churches and parachurch organizations a former Fellow and Growing up in an evangelical home, I have begun to rethink ideas of vocation and mentor at the C.S. Lewis was blessed from an early age to have been calling. In addition, many churches have in- Institute. taught about God’s love, the reality of sin, creasingly paid attention to the role of com- the necessity for redemption, and the grace munity in developing one’s Christian walk. of salvation. The centrality of a personal re- But for me, my biggest object lesson in how lationship with God was both emphasized a small, deliberate community can help one and modeled, and the fact that one’s faith realize and fulfill one’s vocation and calling, should be clearly evident by one’s actions and cultivate a Christian worldview within was stressed. that calling, came not through any ministry However, the churches and Bible studies or church, but through friendships forged we attended made no mention of the more while working in the U.S. Senate. public aspects of one’s faith. “Living out one’s Around a dozen years ago, I left the small faith” generally meant sharing it. Divorced think tank I was working at to join a fairly from the discussion were questions of justice, new Senator as his policy director. This Sen- politics, and the public sphere in general. ator had wanted to shift many of his policy This tendency was even more pronounced priorities from focusing on economics to in the campus ministry I joined as a college developing a “cultural agenda,” and asked freshman. There, the focus on evangelism me to take the lead. It was an exciting as- crowded out other aspects of discipleship, signment for a twenty-something, but also and there was a marked disinterest in pur- very obvious that little could be achieved suits outside of the “sacred” (defined then without partnerships and allies, especially as the work of full-time Christian ministry). for someone so green in the field. In fact, members of this organization were I soon became part of a small, loose or- taught explicitly that “kingdom work” (de- ganization called “Faith and Law,” started fined as serving in the ministry or on the as a ministry of the C.S. Lewis Institute in mission field) was God’s first choice for his 1987, which met regularly to hear speakers followers; those who ignored that call could talk about living the Christian life in the (continued on page 17)

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Winter 2008 | Knowing & Doing • Page 3 Special Feature

The Journey of a Great Soul Glimpses into the Spiritual Formation of Jonathan Edwards

had a variety of concerns and exercises all those affections and delights and left off about my soul from my childhood; but secret prayer, at least as to any constant per- Ihad two more remarkable seasons of formance of it; and returned like a dog to awakening, before I met with that change his vomit, and went on in the ways of sin. by which I was brought to those new dis- Indeed I was at times very uneasy, especial- positions, and that new sense of things, that ly towards the latter part of my time at col- I have since had. The first time was when I lege; when it pleased God, to seize me with was a boy, some years before I went to col- a pleurisy; in which he brought me nigh lege, at a time of remarkable awakening in to the grave, and shook me over the pit of my father’s congregation. I was then very hell. And yet, it was not long after my recov- much affected for many months, and con- ery, before I fell again into my old ways of cerned about the things of religion, and my soul’s salvation; and As I read the words, there came into my soul, was abundant in duties. I used to and was as it were diffused through it, a pray five times a day in secret, and sense of the glory of the Divine Being; a new to spend much time in religious talk with other boys; and used to sense, quite different from any thing I ever meet with them to pray together. I experienced before. experienced I know not what kind of delight in religion. My mind was much sin. But God would not suffer me to go on engaged in it, and had much righteous plea- with any quietness; I had great and violent sure; and it was my delight to abound in inward struggles, till, after many conflicts religious duties. I with some of my school- with wicked inclinations, repeated resolu- mates joined together, and built a booth in tions, and bonds that I laid myself under by a swamp, in a very retired spot, for a place a kind of vow to God. of prayer. And besides, I had particular se- I was brought wholly to break off all for- cret places of my own in the woods, where I mer wicked ways, and all ways of known used to retire by myself; and was from time outward sin; and to apply myself to seek to time much affected. My affections seemed salvation, and practice many religious du- to be lively and easily moved, and I seemed ties; but without that kind of affection and to be in my element when engaged in reli- delight which I had formerly experienced. gious duties. And I am ready to think, many My concern now wrought more by inward are deceived with such affections, and such struggles and conflicts, and reflections. But a kind of delight as I then had in religion, yet, it seems to me, I sought after a miser- and mistake it for grace. able manner; which has made me sometimes But in process of time, my convictions since to question, whether ever it issued in and affections wore off; and I entirely lost that which was saving; being ready to doubt,

Page 4 • Knowing & Doing | Winter 2008 whether such miserable seeking ever suc- away in pleasant views and contemplations ceeded. I was indeed brought to seek salva- of them. And my mind was greatly engaged tion in a manner that I never was before; to spend my time in reading and meditating I felt a spirit to part with all things in the on Christ, on the beauty and excellency of world, for an interest in Christ. My concern his person, and the lovely way of salvation continued and prevailed, with many exer- by free grace in him… cising thoughts and inward struggles … Not long after I first began to experi- The first instance that I remember of ence these things, I gave an account to my that sort of inward, sweet delight in God father of some things that had passed in Jonathan Edwards and divine things that I have lived much in my mind. I was pretty much affected by (1703-1758) is widely since, was on reading those words, I Tim. the discourse we had together; and when recognized as the most brilliant theologian and 1:17. Now unto the King eternal, immortal, the discourse was ended, I walked abroad philosopher ever born on invisible, the only wise God, be honour and alone, in a solitary place in my father’s pas- American soil. He was glory for ever and ever, Amen. As I read the ture, for contemplation. And as I was walk- educated at Yale College, where he later taught words, there came into my soul, and was ing there, and looking up on the sky and before becoming pastor as it were diffused through it, a sense of clouds, there came into my mind so sweet at the Congregational the glory of the Divine Being; a new sense, a sense of the glorious majesty and grace church in Northampton, Massachusetts. He was quite different from any thing I ever experi- of God, that I know not how to express. I a key figure in the Great enced before. Never any words of scripture seemed to see them both in a sweet con- Awakening and was seemed to me as these words did. I thought junction; majesty and meekness joined to- eventually elected Presi- dent of the College of with myself, how excellent a Being that was, gether; it was a sweet, and gentle, and holy New Jersey, now known and how happy I should be, if I might enjoy majesty; and also a majestic meekness; an as Princeton University. that God, and be rapt up to him in heaven, awful sweetness; a high, and great, and and be as it were swallowed up in him for holy gentleness. ever! I kept saying, and as it were singing After this my sense of divine things over these words of scripture to myself; and gradually increased, and became more and went to pray to God that I might enjoy him, more lively, and had more of that inward and prayed in a manner quite different from sweetness. The appearance of every thing what I used to do; with a new sort of affec- was altered; there seemed to be, as it were, tion. But it never came into my thought, that a calm sweet cast, or appearance of divine there was any thing spiritual, or of a saving glory, in almost every thing. God’s excellen- nature in this. cy, his wisdom, his purity and love, seemed From about that time, I began to have a to appear in every thing; in the sun, moon, new kind of apprehensions and ideas of and stars; in the clouds, and blue sky; in the Christ, and the work of redemption, and grass, flowers, trees; in the water, and all the glorious way of salvation by him. An in- nature; which used greatly to fix my mind. ward, sweet sense of these things, at times, I often used to sit and view the moon for came into my heart; and my soul was led continuance; and in the day, spent much (continued on page 19)

“The next best thing to being wise oneself is to live in a circle of those who are.”

Selected Literary Essays, “Hamlet: The Prince or Poem” (1942) p. 99C.S. Lewis

Winter 2008 | Knowing & Doing • Page 5 Time with God An Interview with J.I. Packer

On Sept 26, 2008, J.I. Packer took time to sit text of the Living Bible came from—very viv- down and answer questions from C.S. Lewis Fel- id, very lively, but sometimes inaccurate. And lows and from pastors in the Washington, D.C., what you have in the New Living is the lan- area. The following is an excerpt from that ses- guage of the Living Bible retained with all its sion. Audio of the full interview can be found on vividness, indeed with increased vividness our web site at www.cslewisinstitute.org. in many places. It’s still a paraphrase—but it’s a scholarly paraphrase. It’s not a word- for-word translation, but semantically it is uestion: Would you be willing to share very accurate. That is, sentence by sentence about your own time alone with God and and paragraph by paragraph, the New Liv- Qthe materials that you use devotionally? ing Translation captures the range of meaning that’s being expressed. So that if you ask the question, “Is this paraphrase expressing I don’t think I’ve got anything out of the as much as the writer was expressing?” The ordinary to share. Like other Christians, I answer is again and again, yes. If you ask, “Is try to get up in the morning early enough to it expressing less than the writer was express- start the day with God and the Bible—shall ing or was concerned to express or more than I say, with God through the Bible. I’ve been he was concerned to express,” the answer in telling people for years that every Christian each case is no, it is semantically accurate— worth his salt ought to read the Bible from the range of meaning is well covered. cover to cover every year. And I do that my- Now I’m not a salesman for the New Liv- self by using the One-Year Bible that Tyndale ing translation, because I was the general House publishes. I don’t know whether you editor for a quite different translation that know it—it gives you every day a hunk of is an update of the Revised Standard Ver- the Old Testament, a passage from the New sion, published now under the title, The Testament, a Psalm or part of a Psalm, and English Standard Version—published also in something from the Proverbs. And you do Wheaton but by a different firm, Crossway. get through the whole Bible and the Psalter Incidentally, next month, a study Bible us- twice in the course of a year. ing the ESV as text is going to be published, The version that is used is the one that Tyn- and I’ve had a hand in that also. I will ex- dale House markets, The New Living Bible. press the view that it sets a new standard Now it’s a scholarly update, in that sense, a in study Bibles altogether. If I had to recom- revised version of The Living Bible that Ken- mend a Bible for academic use, I would say neth Taylor produced a generation back. Ken- the English Standard Version, which has all neth Taylor paraphrased—I think it was the the strengths of the old RSV and a lot of the NIV—for his children. He wasn’t a scholar, wording of the old RSV, but it has none of he was a communicator, and that’s where the the weaknesses and limitations which the

Page 6 • Knowing & Doing | Winter 2008 old RSV had—at least not so in my estimate. but I try to do it, and it does become more That’s the one to go for. and more of a habit the more you try. So that But nonetheless, I can appreciate a se- I’m attempting, you see, to live consciously mantically skillful paraphrase version. I can in God’s presence as the day goes on. enjoy its vividness. I can be stimulated by In relationships I try to remember that I that vividness and in my daily reading of must behave godly, and I try to control my scripture; I use the One-Year Bible and am tongue and my temper and sometimes my so stimulated. You’ll find that there are any impatience. And certainly when I’m in any J.I. Packer was for number of remarkable aptnesses in the way sort of relation to another human being, I many years Professor of that the Old Testament, New Testament, try to focus my interest on that human being Historic and Systematic Theology at Regent Col- Psalms, and Proverbs passages fit together. and ask myself, “Do I have any ministry to lege in Vancouver, Brit- It’s a lovely tool for devotional use. this human being?” The answer may be yes, ish Columbia. He is a Well, I read the Bible, and as I read it, I the answer may be no, but at least one tries senior editor of Christi- ask questions in order to get my thoughts to act friendly and respectful and affirma- anity Today and author of numerous books in- into shape. I think when one reads the Bible, tive and warm in all these relationships. cluding Knowing God, one ought always to be asking questions I have to fight my natural tendencies to Rediscovering Holi- and my questions are basically three: shy withdrawal—that’s the error in my ness, Evangelism & the Sovereignty of God, 1. What does this show me about God? make-up, and I have to counter it—well, I and Quest for Godli- 2. What does this teach me about life? try to counter it. None of us ought to allow ness. He is an ordained 3. What direction does this give me for ourselves to fall victims to our own temper- Anglican minister and holds the D.Phil. from my life today? aments, so it’s rather important that at some Oxford University. And you need to go through questions one stage we should do an inventory of our tem- and two before you’re qualified really to an- perament and discover what our natural in- swer question three. Otherwise you’ll answer clinations are and discern where there are three on the basis of impressionism, and you weaknesses and where there are changes will in the outcome miss a great deal of what that could be made with advantage. each passage has to say to you. And then eventually comes bedtime, I expect you’ve proved this in experience. but by bedtime I am personally bushed. So What does it tell you about God, what does I don’t attempt to do any serious praying it tell you about life and its ups and downs, at night—I wish God goodnight and off to its joys and sorrows, with its temptations sleep. Well that’s me; I have to do all my and its baffles and its responsibilities, and serious praying in the morning. There are so on and so forth. There is a lot of thinking evening people, of course, same as there are to do, but it’s fruitful thinking. Whether I do morning people. Usually there’s one of each it well, of course, is another question, but in every marriage relationship—one is an this is what I try to do. owl the other is a lark—you’ve heard all that Then it comes round in due course that and you’ve observed that it is true. It’s not it’s breakfast time and on with the day’s surprising, it should be true—opposites at- work. I try during the day to remember tract, didn’t you know that? Oh, yes—but whom I belong to and whom I’m serving. I that’s not what I’m being asked about, so I do try to cultivate, to practice what they call won’t say anymore about it. “arrow prayers,” where you’re constantly But seriously, find out when you are “firing making remarks or offering questions or on all cylinders” mentally, and give God that reactions or praises to God as you go along. good time rather than waiting until you’re It’s called in some circles “the practice of the half-asleep already before you start trying to presence of God.” I’m not very good at it, talk to him seriously about anything. v

Winter 2008 | Knowing & Doing • Page 7 Guest Feature

The Prayer-Obedience Relationship by W. Bingham Hunter, Ph.D. Vice President and Academic Dean, Phoenix Seminary

esus taught that obedience and an- lever (through prayer) that causes answers swered prayer are related: “If you abide to drop into our hands. This conception of Jin Me, and My words abide in you, ask prayer is both widespread and wrong. God’s whatever you wish, and it shall be done for creatures can never place Him under obliga- you” (John 15:7, NASB). “Abiding in Christ” tion. Paul, quoting Job, asks: “Who has first is sometimes explained in esoteric terms. But given to Him that it might be paid back to abiding is not mystical. It’s primarily voli- him again?” (Romans 11:35, NASB). The clay tional: a matter of morality and ethics. Abid- simply cannot control the hand of the Pot- ing is explained in 1 John 3:24: “The one who ter who “works all things according to the keeps His commandments abides in Him, counsel of his will” (Ephesians 1:11). 1 John and He in him” (NASB). Hence, the Apostle 5:14 takes us to the bottom line: “If we ask says: “we have confidence before God; and anything according to his will, he hears us.” whatever we ask we receive from him, be- Contrary to much popular Christian writ- cause we keep his commandments and do ing, teaching and thinking: Prayer is not the what pleases him.” (1 John 3:21-22).1 way we get God to give us what we want.2 Anyone observing a spoiled child under- Prayer is a means God uses to give us what He stands that a truly loving Father is not likely knows we need. The passion of Christians to encourage disobedience in His children who want to be more effective in prayer by answering prayer—as if He felt, “My must therefore be learning how to pray ac- commandments aren’t all that important cording to God’s will. anyway. It really doesn’t matter whether you take Me seriously.” Because He knows what The Relationship Between Obedience is best for them, God may often say, “No,” and Praying According to God’s Will to the plea of the selfish and rebellious. But One of the least known insights about what exactly is the relationship between obe- Christian prayer is the relationship God es- dient Christian behavior and our Heavenly tablished between His children’s obedience Father’s positive response to our prayers? and His answers to their prayers. The link Specifically, why does scripture say we re- between obedience and answered prayer is ceive because we obey? explained by the Lord Jesus in John 14-16. An idea appealing to many is that prayer The living heart of it is found in 14:21, 22: operates in such a way that one pays or qualifies for answers with a currency Whoever has my commands and obeys called good deeds. Such a “this-for-that” them, he is the one who loves me. He who arrangement makes God, prayer, and obe- loves me will be loved by my Father, and dience into a mechanism—a “system” that I too will love him and show myself to can be operated (read: manipulated) by the him. If anyone loves me, he will obey my petitioner. God becomes a divine vend- teaching. My Father will love him, and we ing machine, into which we must place so will come to him and make our home with many units of obedience before pulling the him. (NIV)

Page 8 • Knowing & Doing | Winter 2008 Obedience to Jesus’ commandments fa- We are positively conditioned, as we cilitates fellowship with our Savior and God express love to God by obeying His com- the Father (cf. Revelation 3:20). In the hearts mands in Scripture, to internalize biblical of obedient believers, Jesus and the Father thinking and behavior principles that please make their “home” through the Holy Spirit: God and are best for us. Over time, the Spir- “This is how we know that he lives in us: it develops our facility to make God-hon- We know it by the Spirit he gave us” (1 John oring decisions in situations the Bible does 3:24, NIV). In the believer who is not “griev- not directly address. Similar conditioning ing” Him through disobedience, the Spirit takes place as parents instill moral values W. Bingham Hunter is works to “show” (or “disclose,” NASB) Jesus. in children. According to Proverbs 22:6, par- the author of The God Our Lord used several other verbs to refer ents who love their children will train them Who Hears and Pray- ing When Life Hurts. to this activity: the Spirit will ”teach you in the way they should go—that is, educate He joined Phoenix Semi- all things and bring to your remembrance all and discipline them to think biblically nary after six years of that I have said to you” (14:26); “bear witness about right and wrong—so that when they pastoral ministry, having served 24 years as Profes- about me” (15:26); and “guide you into all the are mature, they are able to make decisions sor and Academic Dean truth” (16:13). That this refers to growth in that please God. The Prayer-Obedience rela- of Talbot School of Theol- our understanding of the Father, as well as tionship can be sketched as in the diagram ogy, Biola University, and Trinity Evangelical Jesus, is clear from 16:14-15: on this page. (A detailed diagram appears Divinity School. at the end of the article.) He [the Spirit] will bring glory to me by At this point, several comments are nec- taking from what is mine and making it essary: First, this cycle interacts with other known to you. All that belongs to the Fa- aspects of your Christian experience. There ther is mine. That is why I said the Spirit are a number of spiritual processes going will take from what is mine and make it on in each of us. These often interact (posi- known to you. (NIV) tively and negatively) with those of our brothers and sisters in Christ. Second, the In other words: our obedience is a con- prayer-obedience relationship describes crete expression of love which pleases God a way of life, not a system one “works” to and creates in us an get things from God. environment where Third, you must think the Spirit works to en- about this process in courage growth in the a personal, not a me- quality of our fellow- chanical context. God ship with, and depth is Abba, whom we love, of understanding of, not an appliance we the Lord Jesus and His use. Fourth, so-called Father. As we come to “prayer warriors” are know them better, we usually formed over also grow in compre- many years. Develop- hending how God thinks about the issues ing the mind of Christ—thinking (and pray- of life. It becomes increasingly more natu- ing) His thoughts after Him—takes time as ral to see the world through God’s eyes. As well as discipline. Fifth, the process will go we live according to God’s will, we learn to on your entire life. You will never reach a think about and see existence in terms of threshold after which all your prayers are God’s will, and this enables us to pray ac- answered as you wish. The godliest Chris- cording to His will more frequently. tian mind will not attain omniscience. Sixth, (continued on page 23)

Winter 2008 | Knowing & Doing • Page 9 C.S. Lewis Institute Feature

God’s Knowledge by Art Lindsley, Ph.D. C.S. Lewis Institute Senior Fellow

artyn Lloyd-Jones (a Welsh preach- they are in a play. When they are afraid, they er) maintained that almost all our want their mother or me to be present with Mproblems come down to an igno- them. There are times when it feels good to rance of God. If we knew who God really is, be with a friend, to not be alone. that awareness would have a deep impact God is always watching. He knows every- on our lives. Let us consider a specific ex- thing about you. He knows who you really ample: God’s “omniscience.” Is the teaching are. He knows your secrets. God does not that God is all-knowing merely a matter of ignore details. Even a sparrow does not fall intellectual interest, or does it have profound to the ground without the Father’s knowl- practical implications? What are the practi- edge and permission (Matt. 10:29). God even cal benefits of meditating on the nature of knows the number of hairs on your head God’s knowledge? Do we really want God (Matt. 10:30). Proverbs 15:3 says, “The eyes to know us? of the Lord are in every place, watching the God’s exhaustive and constant knowledge evil and the good.” of us could be regarded as either a threat Psalm 139 is a classic psalm that pon- or a comfort to us, depending on how you ders God’s knowledge and presence. Da- look at it. I once walked into an Egyptian vid knows that God has searched him and restaurant and everyone there looked up known him (vs. 1). God knows “when I sit and stared as if to say, “What are you doing down and when I rise up” (vs. 2). He knows here?” It wasn’t a comfortable feeling. I’ve “my path and my lying down (vs. 3). God heard that one of the greatest fears people knows my thoughts before I do, “even before have is of public speaking. Other people are there is a word on my tongue… Thou dost staring at you and making judgments about know it all” (vs. 4). He knows the meaning how you look and everything you say and of what I say even when I am not aware of do. Jean Paul Sartre, the atheist existential- the various motives behind my words. The ist philosopher, in his play, No Exit, portrays Lord is behind me and in front of me (and hell as a room where you must live in the on both sides as well) (vs. 5). presence of other people, unable to sleep or The next verses are particularly poignant even close your eyes. You are always un- for me. I went to high school in Australia— der their gaze—exposed or reduced to an Carey Baptist Grammar School. We had a object. Towards the end of the play, Sartre regular chapel time. One of the unique insti- concludes, “Hell is other people.” In another tutions there (I have never seen it anywhere place, Sartre said that if God were always else) was a talking choir. They would read watching through the cosmic keyhole, then scripture verses with the same intonation. Sartre couldn’t be free. God’s gaze can be a One of their favorite passages was Psalm threat if you don’t want to be seen. 139. They used to say these verses in a lilting On the other hand, there are times when fashion that is unforgettable to me. “Whither we want to be seen. My boys want me to shall I go from Thy Spirit? Or whither shall I come to their soccer matches so I can see flee from Thy presence? If I ascend to heaven, them play. They want me to see them when Thou art there! If I make my bed in Sheol,

Page 10 • Knowing & Doing | Winter 2008 Thou art there! If I take the wings of the fulness would come to the surface, and that dawn and dwell in the uttermost parts of he might know what God already knows the sea, even there Thy hand shall lead me, about him. How could he be so bold as to and Thy right hand shall hold me” (vs. 7-10). pray that prayer? Probably it was because Our talking choir read this passage in a light, He trusted in God’s mercy and compassion breezy fashion, particularly emphasizing the and that he believed that God intended to “wings of dawn.” However, I wonder if there lead him in the “everlasting way” (vs. 24). was any ambivalence in David’s thoughts. But what are further practical implica- After all, there was no escape from the pres- tions of meditating on God’s knowledge? ence of God. If I were to travel at the speed of First, as we consider the vastness of God’s Art Lindsley is a Senior light (“wings of dawn”) I couldn’t get away knowledge, it should lead us to praise Him. Fellow with the C.S. from Him even if I wanted to do so. David says, “How precious also are Thy Lewis Institute, where he has served since 1987. Thieves often like the cover of darkness. thoughts to me, O God! How vast is the sum He and his wife, Con- That’s why lights in a parking lot or auto- of them” (Ps. 139:17). Similarly, the apostle nie, and their two boys, matic lights around houses are seen as a Paul bursts into praise as he considers God’s Trey and Jonathan, make their home in Arlington, deterrent. Perhaps we might be so foolish acts in history (Rom. 9-11 especially): Virginia. as to think that we could hide from God in the darkness. David considers this option: Oh the depth of the riches both of the wisdom and knowledge of God! How un- If I say, “Let only darkness cover me searchable are His judgments and unfath- and the light about me be night, even omable His ways! For who has known the the darkness is not dark to Thee and the mind of the Lord, or who has become His night is as bright as the day; for darkness counselor?… For from Him and through is as light with Thee” (vs. 11-12). Him and to Him are all things. To Him be the glory forever. Amen (Rom. 11:33-36). At the end of the Psalm, David prays a classic prayer, “Search me, O God, and Second, knowledge of this truth should also know my heart! Try me and know my be a help in temptation and a motivation to holi- thoughts; and see if there be any wicked ness. We should be ashamed to sin in God’s way in me and lead me in the everlasting presence. One of the things that made Da- way” (vs. 23-24). Why does David ask for vid’s sin so awful to him was that the adul- God to “search me” (vs. 23) when he knows tery and consequent killing of Uriah was that God has already searched him (vs. 1)? done “in Thy sight” (Ps. 51:4). People are I suppose it is because David wants to em- kept from sin because someone they respect brace and accept God’s knowledge of Him is watching. Would you do the worst thing rather than to attempt (however futilely) you have ever done in front of your parents to escape from Him. It is also because he or your children? We are ashamed to let wants to know what God knows. He asks others know our sins, yet are often indif- God to “try” him, put him to the test, and ferent about what God may think of us— let David see what God sees. He wants to as if He is not watching. In ancient times, see his own sinfulness (“wicked way”). One Linnaeus wrote over the door of his library, Puritan writer said that David did a lot of INNOCUE VIVITE NUMEN ADEST—Live courageous things. He fought a lion and a Innocently, God is Present. bear. He fought Goliath with a sling shot. Third, God not only sees our sins but also the But, the most courageous thing David ever right intentions of our heart. It is easy for us to did was to pray this prayer. He was asking give the best of all possible motives to our- God to let him undergo trials so that his sin- selves and attribute to others the worst of (continued on page 26)

Winter 2008 | Knowing & Doing • Page 11 John Chrysostom, The Preacher (continued from page 1)

arose, promoted by Constantine and his In his late teens he became a star pupil successors, and became the senatorial class under the pagan rhetorical teacher Liban- in the East. Increasingly monks and pagans ius, who later on his deathbed declared that flooded into Constantinople and stayed John would have been his successor “if the there to court imperial favor. Christians had not stolen him from us.” In- Meanwhile places like Antioch and Con- deed it must have seemed like that when stantinople remained great Hellenic cities, John turned his back on a civil career and and life continued much as it had during the indeed on the Hellenic culture in which he earlier empire with careers for the upwardly excelled, got baptized at the age of 18, and Michael Green has written mobile in the civil service and public office, for three years worked for Meletius, one of more than 50 books and is considered one of the most the use of rhetoric as a major educational the three bishops laying claim to Antioch. influential evangelists tool, and the vast popularity of the circus During this period he experienced the and Christian writers and theater, while Christianity was nomi- other formative teacher of his youth, Diodo- living today. He and his wife, Rosemary, have been nal for many people. Much of civil life had rus, who ran the famous Antioch School of married for more than 50 remained unchanged since pagan days, and Theology. Whereas the Alexandrian School, years, and have four grown much of the Christianity was paper thin. from Origen onwards had delighted in fan- children and a gaggle of grandchildren. Such was the world into which young John ciful and allegorical interpretation of the Chrysostom was born, a world in some ways Bible, the Antiochenes concentrated on the strikingly like our own. plain literal and historical meaning of scripture. This became John’s chosen method in John’s Career his future preaching career. We need at least an outline understanding Perhaps after his mother’s death, John be- of John’s career if we are to understand the came for some time a hermit in a mountain power and impact of his preaching. He was cave near Antioch. His self-discipline was awesome. However, he gave up the Much of civil life had remained unchanged life of a hermit after two years and since pagan days, and much of the returned to the city where he was soon made deacon, then in about 386 Christianity was paper thin. Such was the presbyter, and began his life of public world into which young John Chrysostom ministry—the next twelve years saw was born, a world in some ways strikingly him based in the cathedral at Antioch like our own. as its leading preacher. Those twelve years of preaching and pastoring the born in Antioch to a fairly wealthy family Christians in Antioch were the happiest pe- where his father was a high-ranking mili- riod of his life, brought him enormous in- tary officer who died when John was young, fluence among the citizens, and led to the and a mother who was probably a Chris- conversion of a great many pagans. tian but was certainly well connected. She In November 397 John’s life underwent did not marry again after being widowed at an abrupt change. He was actually kid- the age of 20, but took great care over John’s napped and taken off to Constantinople to education. We know little of the early years, be their bishop. The secrecy of the operation but thereafter there were two major influ- was due to the fear of the authorities that ences in his education which bore great fruit the Antiochenes might cause much trouble afterwards. if their presbyter was parted from them in

Page 12 • Knowing & Doing | Winter 2008 “Creatures are not born with desires unless satisfaction for these desires exists… if I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world…I must keep alive in myself the desire for my true country which I shall not find till after death…I must make it the main object of life to press on to that other country and to help others to do the same.”

Selected Literary Essays, “Hamlet: The Prince or Poem” (1942) 9C.S. Lewis

the normal way—they were devoted to him. found that his enemies at court managed So all of a sudden, the powerless little priest to get him exiled. But only for a day or so. of Antioch became the leading bishop of the Opposition from ecclesiastical and political East, whose job was to give leadership in circles continued, and so did his political the capital and preach before the emperor ineptitude and tactlessness. He fell out with and court. the Empress Eudoxia. And soon after, the Needless to say he applied himself to weak emperor Arcadius was persuaded to this unexpected and unwanted ministry banish him for the final time. Chrysostom with vigor—too much vigor for the lazy gathered his clergy for prayer in the cathe- and dissolute local clergy, who found him dral and then went calmly into exile under a stern reformer and disciplinarian. They military escort. He was moved to a town in had been used to extravagant meals of- Armenia, and then to an even more remote fered by his predecessor, but John did little one at indecent haste although he was very entertaining and when he did it was very ill, and he died en route. His last words were simple—as befitted an ex-monk. Such sim- “Glory be to God for everything. Amen.” plicity made him very unpopular with the clergy. Those five years in which he was Goldenmouth bishop in Constantinople were not the hap- We turn now to John the preacher. We are piest of his life. He got heavily involved fortunate to have over 900 of his sermons, with political events, tried to settle affairs and the best ones are expositions of scrip- in the diocese of Ephesus (in which he prob- ture. I believe there were four major ele- ably had no right to interfere), and fell foul ments which made him into such a great of the crooked Bishop of Alexandria, who preacher. One was the oratorical training he had always wanted Constantinople for his had received under Libanius years earlier. own candidate, not John. John handled this One was his profound study in the Anti- fraught relationship badly and before long ochene tradition of expounding scripture (continued on page 14)

Winter 2008 | Knowing & Doing • Page 13 John Chrysostom, The Preacher (continued from page 13)

by the plain sense of the text, which he home with vivid imagery and pointed ap- learned from Diodorus. One was his pas- plication. With that in mind, see how he sionate commitment to feeding people with turns on the rich women in the congrega- the Word of God. And finally, he was fear- tion, wealthy, wanton, and careless of the less in applying scripture with enormous needs of the poor. precision to the needs and, more especially, the sins of his hearers. What could be sillier than the rich? Don’t You will have noticed the warning about hell. you see how great wealth makes people mad? How it inflames them? Unlike the majority of modern preachers, What about the women—I am Chrysostom did not shrink from bringing the embarrassed, but have to say it— reality of heaven and hell before his hearers. who use silver chamber pots? Those of you who make them should be First and foremost, John was an expound- ashamed. Christ is starving, and you’re er of the biblical text. For instance, in his indulging like that? How stupid you Homily on Ephesians he quotes “you were are! Then do you persist in asking why called in one hope” and continues: there are robbers, why there are murder- ers, why there are evils, when the devil God has called you for the same purpose. sweeps you off your feet in this way? Pos- He allots no more to one person than sessing silver plates is not even in accord another. He has given everyone the gift of with a philosophical spirit, but is total immortality, everyone undying glory, ev- wantonness. Making unclean vessels eryone brother or sisterhood, he has made from silver too is not just wantonness, it everyone his heir…. Seeing you possess is the height of folly. Yes, wealth makes so much equality in spiritual matters, on people mad. Here is a man made in the what grounds then do you feel proud? Is image of God dying of cold, while you it because one person is rich and another are equipping yourself with such things. is powerful? Wouldn’t that be ridiculous? What arrogance! What more would a mad Tell me, if the emperor happened to take person do? Do you so revere excrement ten individuals and dress them all in that you would receive it in silver? purple and sit them on the imperial throne and give all of them the same honor— What’s this softness, this indulgence, which of them then would dare to disdain this insolence (it isn’t indulgence but the other, on the grounds that they were insolence). What’s this madness? There richer or had greater prestige? None! are so many beggars standing around the church and the church has so many John was also a hard-hitting preacher. children so rich, it can’t come to the aid Remember that he is operating in two of of a single beggar. One is hungry, the the most modern cities we could imagine— other drunk; one relieves herself in silver, with poverty, exploitation, immorality, po- the other doesn’t even have bread. Let litical intrigue, and ostentatious wealth all us readily and patiently avoid all these around him, and a lukewarm church, very defects, so that we may live to the glory like our own, which needs the powerful ap- of God, and be freed from punishment plication of God’s standards to be brought in the hereafter, and may attain the

Page 14 • Knowing & Doing | Winter 2008 blessings promised to those who love something that appeals very much to our him, through the grace and kindness of generation but sounded very strange to his. our Lord Jesus Christ, to whom with the Time and again he repeats that the infidel- Father and the Holy Spirit be glory, pow- ity of men is just as bad as that of women— er, and honor for ever and ever Amen. and that was saying something very radical in the city of pleasure which Antioch had You will have noticed the warning about become. hell. Unlike the majority of modern preach- John had a profound concern for healthy ers, Chrysostom did not shrink from bring- Christian family life. Needless to say, he ing the reality of heaven and hell before his taught continuously on the need for Bible hearers. reading and prayer in Christian families. It Of course, John got enormous credit for seems that this was all rather novel in his his preaching. How did he handle praise day, and so we find him preaching very and congratulation? He refers to one of his simply and directly from the scriptures orations when he was overwhelmed with and expecting the father of the family to go praise. He says, “Great applause ensued, through it again in family prayers. Prayer the theater became fervent, the assembly should be pure in intention and from the was inflamed. As for myself, I was de- heart. It should be frequent, and be matched lighted, not because I was the one being by good deeds. praised but because my Master was being If the family became one of the passions glorified; that applause and praise showed of this preaching pastor, the poor became the love that you have in your hearts for another. Leading clerics often concentrated God.” What a superbly mature way to han- their attentions on the rich. But not John. As dle congratulation. we have seen, he reserved his strongest in- Not every preacher is a pastor. Not every vective for the rich. Judging from one of his preacher cares about the family and about homilies, the very rich and the very poor the poor. But this was a prominent side of each represented a tenth of the population John’s preaching during the Antioch years, and it drew the population to …he taught continuously on the need him with deep affection. In his early for Bible reading and prayer in Christian days of preaching he was scathing families…this was all rather novel in his day, about marriage—he had seen too many bad ones. “Incessant quar- and so we find him preaching very simply and relling, mutual hatred, such are the directly from the scriptures and expecting the pleasures of marriage! If such is the father of the family to go through it again in condition of husbands and wives it is family prayers. well not to marry.” All that changed as he matured. He sees bubbling hormones of the city. He loved to extol the virtues of as the main spur towards marriage, and the humble folk, the shoemakers, smiths, therefore encourages young men to marry and artisans of all kinds. Chrysostom was early. He was passionately against divorce, greatly influenced by Acts 2, where the which was common even in Christian cir- church is marked by equality, unity, and cles in Antioch. But his chief concern was generosity. He longs to see in his day some to stress the equality of husband and wife, counterpart to the first Christians who (continued on page 16)

Winter 2008 | Knowing & Doing • Page 15 John Chrysostom, The Preacher (continued from page 15)

“were together and had all things in com- govern men—only how to direct souls. mon. They would sell their possessions and He did not know the meaning of the word goods and distribute the proceeds to all, as tact. He was naïve to an extreme in affairs any had need.” of state. He was direct to the point of rude- But we must not pretend that John was ness, but under it all beat a compassionate, faultless as a man or as a preacher. He seems generous heart. This man loved the poor to have been strongly anti-Semitic, and the and was loved by them in return. He was odious stream of anti-Semitism which has amazingly energetic and enterprising, in- disfigured some of Christian history owes corruptible and fearless. His lifestyle was not a little to his violent invective. We must simple, his worship assiduous, his morals put this in context, of course. It appears that pure. Significantly, the Eastern and West- in Antioch, where there was a large Jewish ern Churches combine in naming him a population, lax members of his congrega- saint. tion were in the habit of going to Jewish As a preacher he was one of the greatest festivals and fasts, conducting business in who has ever lived. He broke with the alle- synagogue meetings—and in pagan tem- gorical methods popular in Alexandria and ples for that matter. And John, always jeal- expounded the plain sense of scripture with ous for the purity of Christian commitment, due respect for its historical context. This was passionately against this practice. Even was perhaps his greatest achievement. He so, we can only bow our heads in shame knew men were spiritually hungry, and he that a Christian preacher of such distinc- knew the Bible was the Word of God with tion and saintliness should have fueled the which they needed to be fed. “I cannot let anti-Semitism which, of course, found its a day pass without feeding you with the climax in the concentration camps of Hit- treasures of the scriptures,” he said. His ler’s Germany. preaching was bold and utterly fearless. He But it would be unfair to leave it there. applied the scriptures with great accuracy John had a huge heart of compassion to- to the needs he perceived among his con- wards lost people, and this showed up gregation. He was a skilled orator and yet very clearly in his first year as a bishop in mostly spoke very simply. He was not inter- Constantinople. He had urgent matters on ested in philosophical or theological nice- hand—reform of the clergy, organization of ties, but in seeking to conform the lifestyles church charitable organizations, building of his parishioners to the life of Christ. So hospitals, and relationships with the impe- there was a lot of moral application in his rial household. Yet he gave himself to the preaching, a lot of vivid imagery, a lot of evangelization of the surrounding country broken sentences as he spoke impromptu districts and in particular the Goths. He sent and directly into the situation before him. missionaries as far as the Black Sea, where He was like one of the Old Testament proph- there was a large colony of Goths. Not only ets in New Testament dress. In a word, he were many of these wild people brought wanted to use his great gift of preaching to to Christ, but he was able to found the ele- see a revival of the loving Christianity of ments of a national clergy among them. the first century in fourth century Antioch What a man! Frail in body but mighty and Constantinople. Thank God for Gold- in spirit. Of course he had his faults. He enmouth, his powerful preaching and hisv was impetuous. He did not know how to godly example.

Page 16 • Knowing & Doing | Winter 2008 Recommended Reading

J.C. Ryle, Practical Religion separately and is perhaps the best short summary of the Ryle was an Anglican bishop who wrote in the late- place and importance of prayer. 1800s. He wrote with a biblical and spiritual depth that few possess. Practical Religion is a searching work that Martyn Lloyd-Jones, Spiritual Depression deals with the central areas that we now call spiritual This book is a series of sermons on varied topics but cov- formation. Topics include: Prayer, Bible Reading, Char- ering important areas for spiritual life and growth. Some ity, Zeal, Happiness, The World, Riches and Poverty, of the topics include: The Peace of God, Learning to be and Eternity. His chapter on Prayer has been reprinted Content, Discipline, Feelings, and Where is Your Faith?

Clapham in the Congress (continued from page 3) legislative arena. Soon after, a smaller sub- Parliament, his attempts to abolish the slave set of that group began meeting regularly trade bonded him with a few allies who (and often spontaneously) to discuss articles collectively (and rather derisively) became and ideas, and to pray. What started as an in- known as “the saints;” but beyond that, a formal reading group blossomed into some- larger group of friends started living in the thing more active and strategic, as several of area known as Clapham so they could more us began to work together quite deliberately easily get together to brainstorm, plan, and on various culture-changing initiatives. simply spend time together. This group later Our group started reading about Wil- became known as the “Clapham sect.” liam Wilberforce, and was excited by his The discussions, debates, ideas, strate- determination to achieve the “two great gies, and work that came out of this group objects” he believed God had placed before of friends were astonishing. At one point, him: the abolition of the slave trade and the Wilberforce alone was involved in almost 70 “reformation of manners” (or morals). We different reforms and philanthropic initia- passed along short biographies of Wilber- tives; the work of the Clapham sect cast an force to our bosses, who also were inspired even larger shadow. Together, they passed by his example. Around the same time, the new laws—and just as importantly, helped popularity of Wilberforce suddenly explod- change cultural norms concerning—child ed—books, reading guides, suddenly pro- labor, poverty relief, debt reform, public liferated. For many in the legislative arena, drunkenness, the prevention of cruelty to Wilberforce became a patron saint of sorts— animals, crime, and political corruption. a real-life model of how one can fully live Over the course of forty years, Wilberforce out their primary calling (to God) through and his Clapham friends achieved both of their secondary, professional callings. their great objects—the full-scale abolition As we studied Wilberforce, it became clear of the slave trade, and an astonishing, and that his work was not only animated by his historically unprecedented, transformation deep faith, but was sustained and furthered of English society and culture. by like-minded friends who worked along- The work of the Clapham sect captured side each other in complementary ways. In the imagination of our reading group ten (continued on page 18)

Winter 2008 | Knowing & Doing • Page 17 Clapham in the Congress (continued from page 17)

years ago, and we spent time deliberately spread out across different government of- thinking together of how our friendship, fices, private firms, marketing organizations, shared faith commitment, and common and non-profits. The influence of that com- work could be used to the fullest. munity still pervades many of the activities Several initiatives grew out of this small we engage in, and for me, at least, shapes community. One member of the group my thinking and approach. Not surprising- worked for a Senator who was part of the ly, one member (and leader) of the reading Senate Leadership, and we formed a “lead- group, when founding his own non-profit, ership working group” on “compassion and named it “The Clapham Group.” culture” that gave us a means of extend- Wilberforce’s life is a testament to the fact ing work into ways and means of cultural that one person living a life of radical obedi- change. We invited thinkers and scholars ence can change the world—but cannot do it to meet and confer with us on ways of dis- alone. Without Wilberforce, the slave trade couraging violent, debased entertainment, would not have been abolished when it was. decreasing the demand for abortion, fram- But without the Clapham group, Wilber- ing the debate on the importance of faith- force would have lacked the encouragement, based charities, etc. The bonds formed as moral and financial support, and intellectu- part of this group helped forge relationships al firepower and backing necessary for the between our bosses, who began to work task. The Clapham group not only helped together on such bills as the Partial Birth Wilberforce realize his calling, but stay Abortion Ban, the Charitable Choice Act, faithful to it for decades, and achieve it. etc. We also sought and received support In much the same way, our friends and to host a “Great Objects” retreat where we community are essential to enabling us to could set aside an entire weekend to think achieve the call and claims placed on our together strategically how best to work to- life. It may be one of the great paradoxes of the Christian life that God equips and It may be one of the great paradoxes of strengthens us largely through oth- the Christian life that God equips and ers—so that we can do great things strengthens us largely through others… in Him, but often only with the help of friends, family, and the fabric of community. It is both humbling and wards cultural change, and to translate our exciting to realize that much of what we are “knowing” into doing. called (even commanded) to do, we cannot At one point, several of us flew to Hol- do alone. lywood to meet privately with several film The work of the C.S. Lewis Institute producers to ask and encourage them to deliberately seeks to cultivate such com- consider the power of their craft and make munities of believers, on Capitol Hill and movies with transcendent themes. At one elsewhere, to encourage and challenge each of those meetings, a young producer was other to more fully live out their faith in the present who later credited that discussion context of their work, and indeed all of life. with encouraging him to make the award- For me, my understanding of vocation has winning movie Bella. been immeasurably enriched by a commu- Since that time, most members of our nity of Christians working in concert and in v reading group left Capitol Hill, and have response to God’s calling.

Page 18 • Knowing & Doing | Winter 2008 The Journey of a Great Soul (continued from page 5) time in viewing the clouds and sky, to be- New York, which was about a year and a hold the sweet glory of God in these things; half after they began; and while I was there, in the mean time, singing forth, with a low I felt them, very sensibly, in a much higher voice my contemplations of the Creator and degree than I had done before. My long- Redeemer… ings after God and holiness, were much I felt then great satisfaction, as to my increased. Pure and humble, holy and heav- good state; but that did not content me. I had vehement longings of soul The delights which I now felt in the things of after God and Christ, and after more holiness, wherewith my heart seemed religion, were of an exceeding different kind to be full, and ready to break; which from those before mentioned, that I had when often brought to my mind the words a boy; and what I then had no more notion of the Psalmist, Psal. 119:28. My soul of, than one born blind has of pleasant and breaketh for the longing it hath. I often felt a mourning and lamenting in beautiful colors. my heart, that I had not turned to God sooner, that I might have had more time to enly Christianity, appeared exceeding ami- grow in grace. My mind was greatly fixed able to me. I felt a burning desire to be in on divine things; almost perpetually in the every thing a complete Christian; and con- contemplation of them. I spent most of my formed to the blessed image of Christ; and time in thinking of divine things, year after that I might live, in all things, according year; often walking alone in the woods, and to the pure, sweet and blessed rules of the solitary places, for meditation, soliloquy, gospel. I had an eager thirsting after prog- and prayer, and converse with God; and it ress in these things; which put me upon was always my manner, at such times, to pursuing and pressing after them. It was sing forth my contemplations. I was almost my continual strife day and night, and con- constantly in ejaculatory prayer, wherever stant inquiry, how I should be more holy, I was. Prayer seemed to be natural to me, as and live more holily, and more becoming a the breath by which the inward burnings child of God, and a disciple of Christ. I now of my heart had vent. The delights which I sought an increase of grace and holiness, now felt in the things of religion, were of an and a holy life, with much more earnest- exceeding different kind from those before ness, than ever I sought grace before I had mentioned, that I had when a boy; and what it. I used to be continually examining my- I then had no more notion of, than one born self, and studying and contriving for likely blind has of pleasant and beautiful colors. ways and means, how I should live holily, They were of a more inward, pure, soul ani- with far greater diligence and earnestness, mating and refreshing nature. Those former than ever I pursued any thing in my life; delights never reached the heart; and did but yet with too great a dependence on my not arise from any sight of the divine excel- own strength; which afterwards proved a lency of the things of God; or any taste of great damage to me. My experience had the soul satisfying and giving good there not then taught me, as it has done since, my is in them extreme feebleness and impotence, every My sense of divine things seemed grad- manner of way; and the bottomless depths ually to increase, until I went to preach at of secret corruption and deceit there was in (continued on page 20)

Winter 2008 | Knowing & Doing • Page 19 The Journey of a Great Soul (continued from page 19)

my heart. However, I went on with my eager be of a sweet, pleasant, charming, serene, pursuit after more holiness, and conformity calm nature; which brought an inexpress- to Christ. ible purity, brightness, peacefulness and The heaven I desired was a heaven of ravishment to the soul… There was no part holiness; to be with God, and to spend my of creature holiness, that I had so great a sense of its loveliness, as humility, It appeared to me a great clog and burden, brokenness of heart and poverty of that what I felt within, I could not express spirit; and there was nothing that I so as I desired. The inward ardor of my soul, earnestly longed for. My heart panted seemed to be hindered and pent up, and could after this, to lie low before God, as in the dust; that I might be nothing, and not freely flame out as it would. that God might be all, that I might become as a little child. eternity in divine love, and holy commu- While at New York, I was sometimes nion with Christ. My mind was very much much affected with reflections of my past taken up with contemplations on heaven, life, considering how late it was before I and the enjoyments there; and living there began to be truly religious; and how wick- in perfect holiness, humility and love: And edly I had lived till then; and once so as it used at that time to appear a great part to weep abundantly, and for a considerable of the happiness of heaven, that there the time together. saints could express their love to Christ. It On January 12, 1723, I made a solemn appeared to me a great clog and burden, dedication of myself to God, and wrote it that what I felt within, I could not express down; giving up myself, and all that I had as I desired. The inward ardor of my soul, to God; to be for the future, in no respect, seemed to be hindered and pent up, and my own; to act as one that had no right could not freely flame out as it would. I to himself, in any respect. And solemnly used often to think, how in heaven this vowed, to take God for my whole portion principle should freely and fully vent and and felicity; looking on nothing else, as express itself. Heaven appeared exceeding- any part of my happiness, nor acting as if ly delightful, as a world of love; and that it were; and his law for the constant rule all happiness consisted in living in pure, of my obedience: engaging to fight, with humble, heavenly, divine love. all my might, against the world, the flesh, I remember the thoughts I used then to and the devil, to the end of my life. But I have of holiness; and said sometimes to have reason to be infinitely humbled, when myself, “I do certainly know that I love ho- I consider, how much I have failed, of an- liness, such as the gospel prescribes.” It ap- swering my obligation…. peared to me that there was nothing in it but Once, as I rode out into the woods for my what was ravishingly lovely; and highest health, in 1737, having alighted from my beauty and amiableness ... a divine beauty; horse in a retired place, as my manner com- far purer than any thing here upon earth; monly has been, to walk for divine contem- and that every thing else was like mire and plation and prayer, I had a view that for me defilement, in comparison of it. was extraordinary, of the glory of the Son Holiness, as I then wrote down some of of God, as Mediator between God and man, my contemplations on it, appeared to me to and his wonderful, great, full, pure and

Page 20 • Knowing & Doing | Winter 2008 sweet grace and love, and meek and gentle together; so that I have often been forced to condescension. This grace that appeared so shut myself up. I have had a vastly greater calm and sweet, appeared also great above sense of my own wickedness, and the bad- the heavens. The person of Christ appeared ness of my heart, than ever I had before my ineffably excellent with an excellency great conversion. enough to swallow up all thought and con- I have greatly longed of late, for a bro- ception ... which continued as near as I can ken heart, and to lie low before God; and, judge, about an hour; which kept me the when I ask for humility, I cannot bear the greater part of the time in a flood of tears, thoughts of being no more humble than and weeping aloud. I felt an ardency of soul other Christians. It seems to me, that to be, what I know not otherwise how to though their degrees of humility may be express, emptied and annihilated; to lie in suitable for them, yet it would be a vile ex- the dust, and to be full of Christ alone; to altation in me, not to be the lowest in hu- love him with a holy and pure love; to trust mility of all mankind. Others speak of their in him; to live upon him; to serve and fol- longing to be “humbled to the dust;” that low him; and to be perfectly sanctified and may be a proper expression for them, but I made pure, with a divine and heavenly pu- always think of myself, that I ought, and it rity. I have, several other times, had views is an expression that has long been natural very much of the same nature, and which for me to use in prayer, “to lie infinitely low have had the same effects. before God.” And it is affecting to think, I have many times had a sense of the how ignorant I was, when a young Chris- glory of the third person in the Trinity, in tian, of the bottomless, infinite depths of his office of Sanctifier; in his holy opera- wickedness, pride, hypocrisy and deceit, tions, communicating divine light and life left in my heart. to the soul. God, in the communications of I have a much greater sense of my uni- his Holy Spirit, has appeared as an infinite versal, exceeding dependence on God’s fountain of divine glory and sweetness; being full, and sufficient to fill I have a much greater sense of my universal, and satisfy the soul; pouring forth exceeding dependence on God’s grace and itself in sweet communications; like the sun in its glory, sweetly strength, and mere good pleasure, of late, and pleasantly diffusing light and than I used formerly to have; and have life. And I have sometimes had an experienced more of an abhorrence of my own affecting sense of the excellency of righteousness. the word of God, as a word of life; as the light of life; a sweet, excellent giving word; accompanied with a thirsting grace and strength, and mere good plea- after that word, that it might dwell richly sure, of late, than I used formerly to have; in my heart. and have experienced more of an abhor- Often, since I lived in this town, I have rence of my own righteousness. The very had very affecting views of my own sinful- thought of any joy arising in me, on any ness and vileness; very frequently to such consideration of my own amiableness, a degree as to hold me in a kind of loud performances, or experiences, or any weeping, sometimes for a considerable time goodness of heart or life, is nauseous and (continued on page 22)

Winter 2008 | Knowing & Doing • Page 21 The Journey of a Great Soul (continued from page 21)

detestable to me. And yet I am greatly af- or three years after my first conversion, than flicted with a proud and righteous spirit, I am now; and lived in a more constant de- much more sensibly than I used to be for- light and pleasure; yet, of late years, I have merly. I see that serpent rising and putting had a more full and constant sense of the forth its head continually, every where, all absolute sovereignty of God, and a delight around me. in that sovereignty; and have had more of Though it seems to me, that, in some re- a sense of the glory of Christ, as a Mediatorv spects, I was a far better Christian, for two revealed in the gospel. Questions &Answers on C.S. Lewis

In this new section of Knowing and Doing, Q: Was Susan Dr. Art Lindsley will explore some interesting excluded from questions about C.S. Lewis’s life or writings, as Narnia in The well as addressing some of the more substantial criticisms of Lewis from various people. Last Battle because she loved lipstick?

Q: What is the background to the wardrobe in The Lion, the Witch, and A: Contrary to some editorials, Susan is not excluded from Narnia because she likes “ny- the Wardrobe? lons and lipstick” but because she has chosen to exclude herself by referring to Narnia as A: One of Lewis’s cousins recalled the ward- “those funny games we used to play when we robe in “Jack’s” (C.S. Lewis’ nickname) Belfast were children.” Lewis wrote a letter in answer home. She remembered the children climb- to a child who asked about Susan’s absence: ing into the wardrobe in the dark to listen to The books don’t tell us what happened Jack’s adventure stories. This same wardrobe to Susan. She is left alive in this world was moved to C.S. Lewis’s home at Oxford and at the end, having by then turned into a now resides in the Wade Center at Wheaton rather silly, conceited young woman. But College. When Lewis sent a draft of The Lion, there is plenty of time for her to mend the Witch, and the Wardrobe to friend and and perhaps she will get to Aslan’s coun- fellow Inkling Owen Barfield, Barfield’s wife, try in the end—in her own way. I think Maud, was concerned that kids might lock that whatever she had seen in Narnia she themselves into wardrobes. So Lewis gave five could (if she was the sort that wanted to) warnings in the book to prevent this predica- persuade herself, as she grew up, that it ment from happening. Another interesting was “all nonsense.” note is that after the story was published, a So, Susan excludes herself from Narnia and little boy in Oxford took an axe and chopped the option is still open for her inclusion at a a hole in the back of his family’s wardrobe, try- later time. ing to find Narnia.

Page 22 • Knowing & Doing | Winter 2008 The Prayer-Obedience Relationship (continued from page 9) your progress may differ significantly in The Prayer-Obedience Relationship comparison with other believers: suffering Throughout Scripture and persecution seem to accelerate the pro- Scripture assumes this process in much of cess. Keeping these realities in mind, you its prayer teaching. Psalm 37:4 is an example: can reasonably expect the Holy Spirit’s work “Delight yourself in the Lord; and he will through your obedience to God’s Word to give you the desires of your heart.” David increase your prayer effectiveness as you takes it as a given that those who truly “de- mature in Christ. light” in our Lord will also hide His Word In a brief essay entitled, “Petitionary in their hearts, meditate on it, and earnestly Prayer: A Problem Without an Answer,” C.S. follow His statutes (see Psalm 119:11, 14-15). Lewis claimed the New Testament describes Sustained “delight in the Lord” changes two types of prayer—which cannot be rec- the desires of our hearts to God’s desires. onciled: (A) a form which submits to the will This is why James 5:16 says: “The prayer of God (“Thy will be done”); and (B) a form of a righteous person has great power”— which asks, on the ground of the petitioner’s because such a believer has been trained unwavering faith, whatever the petitioner by sustained reflection on, and the obedi- wills.3 He sees the A-pattern as submissive ent pursuit of, God’s will, to comprehend and doubtful and the B-pattern as assertive life from God’s perspective. (Hungering and confident. The former Lewis associates and thirsting after righteousness leads to with “the very weakest,” and the latter with the sort of purity in thinking, motive, and those who seek miracles. He concludes the behavior that enables a believer to see God essay with: “I come to you, reverend Fathers, and His world rightly—in ways consistent for guidance. How am I to pray this very with spiritual reality.) The word “righteous” night?” It seems to me, Lewis’ struggle is in James 5:16 does not imply unique spiritu- grounded in an apparent conflict between 1 al clout. “Righteous” is an adjective describ- John 5:14, “if we ask anything according to ing one whose head, heart, and behavior his will he hears us,” and 3:22, “whatever we are fully committed to God. Such persons ask we receive from him.” What He wants often pray in tune with His will. The Bible or what I want? God’s will or my will? The regards “powerful” prayer as a natural spir- way out of Lewis’ dilemma is the last clause itual consequence of “delighting” in God’s of 3:22, “whatever we ask we receive from will in all of life.4 him, because we keep his commandments and do what pleases him.” It is through sustained Conclusion: Let Scripture Shape obedience to Christ’s commands that—no Your Mind, Life, and Prayers matter how great or small our faith—we are God has not left it all up to you. Our Heav- spiritually conditioned by the Spirit to think enly Father is gracious beyond measure. God’s thoughts and hence, more frequently Through the intercession of Jesus, the Holy pray according to His will. As we internal- Spirit and other believers, He provides what ize God’s will by reading, meditation, and we need—even when we pray in error or study of Scripture and systematically rein- ignorance of His will. So whether you’re force its truth through obedience, my will a recent convert to Christ, or have known becomes progressively conformed to His. As Him for years, there is much to anticipate as I diligently seek to be his obedient disciple, you grow spiritually. And if you wish—as His will increasingly becomes my will. we all do—to become personally “powerful

(continued on page 24)

Winter 2008 | Knowing & Doing • Page 23 The Prayer-Obedience Relationship (continued from page 23)

and effective” in prayer, to more frequently like Jesus. Our Savior said, “Father, I thank experience the joy of having our Lord give you that you have heard me. I knew that you the “desires of your heart,” then you you always hear me” (John 11:41-42). He must become committed to reading, memorizing, had such effectiveness in prayer because meditating on, and obeying the written will of in His humanity, He was totally committed to God in the Bible. There are no short cuts, no obedience: “My food is to do the will of him seminars, no amazing prayer-power tech- who sent me” (John 4:34; cf. Hebrews 10:7), niques, nor any “secrets” which bypass this and “I seek not my own will but the will of reality. The path to spiritual maturity—to him who sent me” (John 5:30). Through the answered prayer—is the way of obedience. prayer-obedience relationship, the Spirit of The emphasis above on obedience points Christ will increase your understanding of to several uncomfortable conclusions: (1) the mind of Christ: He will help you learn Prayer is not a labor-saving device. God acts to pray more frequently as Jesus always did: in response to prayer when the situation is according to the will of our Father who is beyond solution by those who are praying: in Heaven. God acts when He perceives help is actually needed. God will not do for us, in answer to Notes prayer, what He has equipped His children 1. Unless marked otherwise, Scripture quota- to do for themselves. There is a time to pray tions are taken from The Holy Bible, English Standard and there is a time to act. (2) We are unlikely to Version, copyright ©2000, 2001 by Crossway Books, pray better than our commitment to obey. There a division of Good News Publishers. Other transla- is no shortcut to effective prayer that bypass- tions cited: New American Standard Bible (NASB), Up- es basic Christian discipleship. (3) Those who dated Edition, copyright ©1960, 1962, 1963, 1968, 1972, want to be more effective in prayer must think 1973, 1975, 1977, 1995 by the Lockman Foundation; very hard about the implications of Luke 6:46: and The Holy Bible: New International Version (NIV), “Why do you call me, ‘Lord, Lord,’ and not do ©1973, 1978, 1984 by the New York International Bible what I tell you?” Unless we respond to this Society. verse before we pray, we may well receive it 2. Prayer promises using words like, “whatever as the answer to our petitions. you ask” or “anything you ask,” are either found in, The underlying spiritual principle is or logically linked to, biblical contexts from which found in John 9:31: “We know that God does they cannot be removed. These contexts are invariably not hear sinners [because they neither respect, detailed statements of the moral and ethical charac- understand, nor pray according to His will]; teristics describing an obedient disciple of Christ. but if any one is God-fearing, and does His will The “ask, seek, knock” prayer promises of Matthew [who has been trained through their rever- 7:7-11, for example, are made to those disciples of ent obedience to understand God’s will and Jesus who “hunger and thirst after righteousness,” pray according to it]; He hears him” (NASB). who both “teach and obey God’s commandments,” The same truth is found in Romans 12:1- who see God as their “Treasure in heaven” and who 2: pleasing God in how we live is directly serve Him as “Master” in every aspect of their lives. linked to the Spirit’s renewal of our minds, The petition: “we want you to do for us whatever which, in turn, is essential to accurate per- we ask” (Mark 10:35), is an expression of selfishness ception of God’s will.5 and ignorance. Make a commitment to live more like Je- 3. C.S. Lewis, “Petitionary Prayer: A Problem sus, and God will teach you to pray more without a Solution,” in W. Hooper, ed., Christian

Page 24 • Knowing & Doing | Winter 2008 Reflections, (Grand Rapids, MI, Eerdmans, 1967, last clause of Romans 12:2, “Then you will be able to pp. 142-51. test and approve what God’s will is—his good, pleas- 4. The goal of Christian prayer is the glorification ing and perfect will,” is the result or consequence of of God through Christ (John 14:14) in the accomplish- the actions directed in 12:1-2. See on this: James H. ment of His will and growth in our understanding of Moulton and Nigel Turner, A Grammar of New Testa- ment Greek: Syntax, and relationship with God (James 4:8). Vol. 3 (Edinburgh: T. & T. Clark,v 5. The NIV translators rightly make it clear the 1963), p. 143.

The real problem is not why some pious, humble, believing people suffer, but why some do not.

Selected Literary Essays, “Hamlet: The Prince or Poem” (1942) p C.S. Lewis

Winter 2008 | Knowing & Doing • Page 25 God’s Knowledge (continued from page 11)

all possible motives. When people misjudge There is much more that could be said us, it is a comfort to know that God knows about the implications and practical benefits the true state of affairs. When American Pu- of God’s knowledge, but this perhaps will ritan Jonathan Edwards was removed from stir us to consider more connections be- his church, he preached a farewell sermon. tween God’s omniscience and our own per- He said that God knows the truth, and that sonal and public lives, and thus lead us to a v they all would meet in the future before deeper knowledge of God and ourselves. God’s judgment, where every untruth will be revealed. Edwards placed his trust in God’s knowledge when slandered. Fourth, God’s knowledge ought to lead to our Modern Unreality humility. After all, what is our knowledge compared to God’s? Steven Charnock says (continued from page 27) in his book, The Existence and Attributes of we get as much of what we want as the next God, “We have infinitely more ignorance person does. We cherish a sense of cosmic than knowledge.” No matter how much you unfairness whenever one person suffers as know now, there are vast amounts that you others do not—especially if that person is do not know. ourself. Sacrifice for the good of others— Fifth, beware of attempting to usurp God’s om- parents for children, husbands and wives niscience. We can be overly curious about the for each other, business managers for their things of God. When someone asked Augus- employees and shareholders, political lead- tine what God was doing before He created ers for the community they claim to serve— the heavens and earth, he replied, “He was in is almost unheard of nowadays. Society has Himself.” When another asked him the same largely become a jungle in which we are all question, he answered, “He was building hell out hunting for pleasure, profit, and power, for such idle, presumptuous, fluttering and and are happy to shoot others if that is the inquisitive spirits as you.” Remember also, way to get what we want. that the root temptation of Satan in the gar- Meantime, as compared with all Chris- den was not only to deity (“You shall be as tians of up to about a generation ago, we gods,” Gen. 3:5) but to knowledge. Satan said have shockingly little sense of the reality, to Eve that if she ate of the tree, she would pervasiveness, shame, and guilt of sin. We “be like God, knowing good and evil” (Gen. cherish shockingly strong illusions about 3:15). Let us by all means seek knowledge, but having a right to expect from God health, not into God’s secret counsels. Astrologers, wealth, ease, excitement, and sexual grati- palm readers, and fortune tellers attempt to fication. We are shockingly unaware that know and control the future, usurping God’s suffering Christianly is an integral aspect knowledge and lordship. of biblical holiness, and a regular part of Sixth, God really knows and He can really be business as usual for the believer. known. God’s character and knowledge pro- When I seek sanity about suffering, I vide the philosophical basis for our knowl- am heavily handicapped by these cultural edge. God is not contradictory, and His cross-currents. They infect the air I breathe, universe is knowable. Without this truth and work in my spiritual system as a potent we could not trust our reason and science. low-level poison. They are certainly part of There is much that is mysterious about God, the reason why I find it so hard to control but there is not contradiction in Him. He my thoughts and feelings, and experience cannot be holy and not holy, good and not so much childish fury, when minor discomv- good, just and not just, and so on. forts and wrist-slappings come my way.

Page 26 • Knowing & Doing | Winter 2008 Knowing & Doing is a publication of the C.S. Lewis Institute, Inc.

Thoughts to Ponder Production Editor, Karen Rummel SENIOR FELLOW Modern Unreality About Suffering James M. Houston, Ph.D. by J.I. Packer SENIOR FELLOW Steven S. Garber, Ph.D. Taken from the book by J. I. Packer, Rediscovering Holiness (Ann Arbor, Michigan: SENIOR FELLOW Servant Publications, 1992), pp. 249–251. Arthur W. Lindsley, Ph.D. SENIOR FELLOW hristian endurance, as we have seen, means living lovingly, joyfully, William L. Kynes, Ph.D peacefully, and patiently under conditions that we wish were different. PRESIDENT CThere is an umbrella-word that we use to cover the countless variety Thomas A. Tarrants, III, D.Min. of situations that have this character, namely the word suffering. Suffering is EXECUTIVE VICE PRESIDENT in the mind of the sufferer, and may conveniently be defined as getting what Thomas W. Simmons you do not want while wanting what you do not get. This definition covers all forms of loss, hurt, pain, grief, and weakness—all experiences of rejection, ADMINISTRATOR Karen J. Adams injustice, disappointment, discouragement, frustration, and being the butt of others’ hatred, ridicule, cruelty, callousness, anger, and ill-treatment—plus all exposure to foul, sickening, and nightmarish things that make you want VOLUNTEERS to scream, run, or even die. Suffering in some shape or form is everyone’s lot Charlie Cossairt from earliest days, though some know far more of it than others. I shall try to Lou David Nancy Webster be explicit now about how suffering and holiness relate to each other. John Whitnah How much credibility can at this point attach to the words of one who has lived so comfortable and straightforward a life, with such good health and OFFICE & EDITORIAL ASSISTANT Karen Olink so many good friends, as I have, I do not know. Suffering is one of the many things I feel I know very little about. But here anyway are the truths to which HOSPITALITY COORDINATORS I hope to hold, with God’s help, through whatever sufferings—trivial discom- Marlise Streitmatter Chip & Jo Wedan forts or major distresses—my “golden years,” as old age is now called, may bring me. They are the truths about suffering that every Christian needs, and BOARD OF DIRECTORS Timothy Bradley none of us dare forget. Kenneth W. Broussard First, I remind myself that ours is not a good time for any sort of realism James W. Eckert about suffering—indeed, any sort of realism about God, about Christianity, Elizabeth B. Fitch, Esq. about virtue, about relationships, about death and dying, or about anything Cherie Harder else except matters of technology. In our Western world fantastic technical James R. Hiskey Dennis P. Hollinger, Ph.D. skills are wedded to an extreme emotional childishness and immaturity, which Kerry A. Knott bogs us all down deeper in sin’s legacy of self-centeredness, self-absorption, Steven J. Law and self-pity than any generation has ever sunk since Christianity entered Arthur W. Lindsley, Ph.D. the world. Carl R. Meyer Moreover, this is a post-Christian age intellectually, in which little sense of Chris T. Morris Marlise Streitmatter God’s greatness and holiness remains, while unworthy fancies concerning him Thomas A. Tarrants, III, D.Min. abound. We think of him as everyone’s heavenly grandfather, there to lavish © 2008 C.S. Lewis Institute. Portions of gifts upon us and enjoy us the way we are. In the absence of any sense of the this publication may be reproduced for sinfulness of our sins, we expect VIP treatment from him all the time. It is our noncommercial, local church, or ministry use without prior permission. For quantity everyday habit to manipulate the idea of equality or fairness to ensure that reprints or other uses, please contact the CSLI offices. (continued on page 26)

Knowing & Doing is published by the C.S. Lewis Institute and is available on request. A suggested annual contribution of $25 or more is requested to provide for its production and publication. An electronic version (PDF file) is available as well and can be obtained via the web site: www.cslewisinstitute.org. Requests for changes of address may be made in writing to: C.S. LEWIS INSTITUTE; 8001 Braddock Road, Suite 300; Springfield, VA 22151-2110 or via e-mail to: [email protected].

Winter 2008 | Knowing & Doing• Page27 Apologetic Evangelism Series December 6, 2008 March 6-7, 2009 Challenges of Our Time Answering the Hard Questions Art Lindsley, Senior Fellow Michael Ramsden, European Director C.S. Lewis Institute Zacharias Trust, Oxford, England April 3-4, 2009 C. S . L ewis January 10, 2009 Institute The New Spirituality: Responding to Apologetic Evangelism the New Age Movement in America with Postmodern People E S T A B L I S H E D 1 9 7 6 Art Lindsley, Senior Fellow Jerram Barrs, Resident Scholar C.S. Lewis Institute Francis Schaeffer Institute Discipleship February 7, 2009 May 15-16, 2009 The Classic Case for Faith: Tactics in Defending the Faith of Prophecy and Resurrection Greg Koukl, President Art Lindsley, Senior Fellow Stand to Reason Heart C.S. Lewis Institute and Disciplemaker Series Mind January 23-24, 2009 Learning to Listen with Discernment & Love Tim Teague, Director of Pastoral Counseling, Truro Church

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