The Fallacy of Uniformity in Worship

One of the most common defenses for traditional worship is that it best expresses the catholicity of the church. It is argued that because traditional hymnody is tied to the church’s past, it is the best way for the present church to express its solidarity with the preceding generations. The argument is compelling for several reasons.

• First, the Christian religion is more than any other religion tied to history. Its basis lies in the historical work of God with his people culminating in the death and resurrection of Jesus Christ. The desire to remain linked to the church’s past is simply an outworking of the desire to remain vitally connected to the work of the Father, Son and Spirit in history.
  
• Second, remaining grounded in the history of the church grants stability and unity in the midst of great cultural instability. Culture in America has been fragmented into isolated and competing subcultures. The church is either unable to adapt to the fluidity of society, or unwilling to compromise with those cultural expressions it finds either distasteful or sinful. Grounding worship in the church’s tradition avoids all the messiness involved in cultural engagement.

Whatever virtue these motives may hold, upon close examination, this reasoning falls short for several reasons.

• First, traditional worship and hymnody fails to express the catholicity of the church as much as contemporary forms. One does not have to spend much time examining a hymnal to realize that the vast majority of the hymns were written in either the Reformation and post-Reformation period or the 18th and 19th century revival movements. While there are a few exceptions, the rule stands. Further, the music style is almost exclusively located in the white, Western European culture, whether that be of a classical or a revivalist genre. Rather than expressing the catholicity of the church, hymnody shuts out the majority of the church. The church has existed since its inception in Egypt and Palestine with its own rich cultural and liturgical heritage- none of which finds expression in traditional hymnody. There are currently more Christians in Africa than in North America and Europe combined. How are the cultural and musical contributions of Africa being recognized and celebrated in conservative, Western churches? For those within the Reformed tradition in particular, how is the shift of the center of Reformed theology from Europe and the United States to Africa and Asia (most notably Korea) being expressed in corporate worship? It seems that catholicity applies exclusively to dead Western Europeans.
• Second, the argument against novelty based on church tradition has already been answered and rejected. During the Reformation, the Roman Catholic Church argued against the “novelty” of the Protestants based on the necessity of the church’s unity. Calvin and the other Reformers responded that the catholicity of the church was not determined by external criteria such as organizational unity or intellectual submission to church tradition but was found in holding fast to the faith delivered to the church through the testimony of the prophets and apostles. The Reformers rightly argued that the unity of the church wasn’t determined by what was seen or heard, but by what was taught and believed. Worship that respects the catholicity of the church isn’t determined by externals, such as style, publication date and provenance; but on content.
• Third, traditional worship’s inflexibility in light of changing and competing cultures contradicts the Biblical and apostolic pattern of cultural accommodation for the sake of mission. No one stated this more clearly than Paul in his letter to the Corinthians, “I have become all things to all people so that by all means I might save some” (I Corinthians 9:22 NET). Paul was not unique in his perspective, but was simply expressing the pattern God has always utilized in reaching out to his people. God spoke to Israel in its infancy adopting the surrounding Near Eastern cultural forms and patterns. As his people matured and their historical situation changed, God adopted the wisdom of Egypt and the legal forms and traditions of Assyria and Babylon. Even in the New Testament this pattern continued as the common language and the current literary forms and conventions of Hellenistic culture were utilized by Paul and the other New Testament authors to communicate meaningfully with the people they were charged to reach. The strongest demonstration of this pattern of God’s speech is the incarnate Word- a Second-Temple Jew, speaking as a Second Temple Jew to Second Temple Jews. The incarnation was not as a generic human, but as a specific human, fully accommodated to his specific time and place. The goal has never been elegance or refinement; but effective, accommodated communication with the current culture, and anything which opposed this goal was rejected, in spite of its pedigree. It was and is only Christ and him crucified which is to cause offence; and no element, whether of Jewish heritage or Gentile wisdom, classical refinement or contemporary relevance, has any claim to unalterable necessity. This fluidity has been witnessed throughout the Christian world as the Gospel has been able to adapt to vastly different peoples and situations throughout its history, and is the reason for the worldwide expansion of the Christian faith. This diversity does not militate against unity; but witnesses the power of God through the Gospel to unify humanity in its diversity as people from every tribe, tongue, people and nation worship the Lamb. Since God has not expressed a desire nor made a demand for monolithic worship, we should not hold uniformity as a criterion for Biblical, God-honoring worship; but rather we must be willing to speak in contemporary terms to the specific time and place God has placed each individual congregation.

Qohelet was right...

“Meaningless, meaningless, everything is meaningless; a chasing after the wind.” The Colt’s 2009 season is a powerful illustration of the truth of this observation. Consider the following:

• On Week 16 Colt’s Coach Jim Caldwell and General Manager Bill Polian made the decision to sacrifice the perfect season against the New York Jets after winning the first 14 games of the regular season in order to protect and rest the starting players and test their depth. After the devastating, season-ending injury to receiver Wes Welker of the Patriots, the sacrifice of perfection for protection seemed wise and warranted. The speed and energy, particularly of the Colt’s defense, in the win over Baltimore seemed to remove any lingering resentment over the final 2 regular season losses. But what good is it to sacrifice perfection, a cornerstone of the Colt’s philosophy, for a loss in the game for which perfection was abandoned?
• The Colts had the most come-from-behind wins of any team in the league this season, but what does that statistic mean in the light of their failure to win from behind in the Superbowl? Beating the Dolphins, Miami, Houston, New England, Jacksonville after trailing is great, but what does it matter when you can’t come back in the one game where victory is the only option?
• Payton Manning had the highest passer rating going into the Superbowl of 116.0 during the fourth quarter, prior to the loss to the Saints, having thrown only one interception in the fourth quarter. Ask Brett Farve about throwing the game-winning pass to the opposing team in the final minutes of your team’s season; he has a lot of experience. Both Manning and Farve had great accuracy and success in the final quarter of the game this season, but both of their mistakes in the final minutes of their teams final game lead to Tracy Porter sealing the Saints victory.
• It could be said it is an honor to play in the Superbowl, but answer this question, who lost the Superbowl three years ago? Of course, diehard Colts fans know the answer to the question, but how many others? To the victor goes the spoils, and to the vanquished, oblivion. How long before all the achievements of the 2009 Colts are as memorable as that of the 2007 Bears?

“If only for this life we have hope, we are to pitied more than all others.”

Stupid Rock Musicians

“The Flame Deluge”

I feel that I was meant for something more;
My curse, this awful power to unmake.
And ever since you found your taste for war,
You’ve forced me onto those whose lives you’d take.

While Guernica in peaceful valley lay,
And Dresden dreamed of anything but death,
The day was turned to night, and night to day;
You let me loose upon their fragile flesh.

And so I hid among the smallest things;
You found me there and ferried me above.
The flame deluge is waiting in the wings;
The smallest thread holds back the second flood.

And who will stand to greet the blinding light;
It’s lonely when there’s no one left to fight.

“Kings Upon the Main”

This lesson you’d do well not to forget.
Your life could be the one it’s wisdom saves,
At sea, when you’re beleaguered and beset,
On every side by strife of wind and waves.

Despite the best of maps and bravest men,
For all their mighty names and massive forms,
There’ll never be and there has never been
A ship or fleet secure against the storms.

When kings upon the main have clung to pride,
And held themselves as masters of the sea,
I’ve held the down beneath the crushing tide
Till they have learned that no one masters me.

But grace can still be found within the gale;
With fear and reverence, raise your ragged sail.

“Silver Wings”

From tender years you took me for granted.
But still I deigned to wander through your lungs.
While you were sleeping soundly in your bed,
(Your drapes were silver wings, your shutters flung)

I drew the poison from the summer’s sting,
And eased the fire out of your fevered skin.
I moved in you and stirred your soul to sing;
And if you’d let me I would move again.

I’ve danced ‘tween sunlit strands of lover’s hair;
Helped form the final words before your death,
I’ve pitied you and plied your sails with air;
Gave blessing when you rose upon my breath.

And after all of this I am amazed,
That I am cursed far more than I am praised.

“Child of Dust”

Dear prodigal, you are my son and I
Supplied you not your spirit, but your shape.
All Eden’s wealth arrayed before your eyes;
I fathomed not you wanted to escape.

And though I only ever gave you love,
Like every child you’ve chosen to rebel.
Uprooted flow’rs and filled the holes with blood;
Ask not for whom they tool, the solemn bells.

A child of dust, to mother now return;
For every seed must die before it grows.
And though above the world may toil and turn,
No prying spade will find you here below.

No safe beneath their wisdom and their feet,
Here I will teach you truly how to sleep.

-Written by Dustin Kensrue from Alchemy Index Vols. I-IV

Is Exclusive Psalmody an Option?

Any serious examination of the Biblical teaching on music must deal at the beginning with the question of exclusive Psalmody. While this question provides little insight into the issue of musical form, it is vital to answer the more central question of content. Does accepting the Bible as normative for Christian worship entail limiting the content used in worship to that found in Scriptural text itself? I would like to argue that the phenomenon of the Psalms itself nullifies the contention of those who hold to exclusive Psalmody.

Briefly stated, the Psalter of the Old Testament is a varied compilation of timely material. A casual, surface examination demonstrates the variety found in the Psalter. Aside from the collection of Psalms attributed to various authors, the Psalter appears to be composed from various earlier collections of material. Consider the note at the end of the second book of Psalms, “This concludes the prayers of David, son of Jesse” (Psalm 72:20). While Psalms attributed to David are predominant in this section, other Psalms from the sons of Korah, from Asaph, and even Solomon, to which Psalm this note is attached. Further David’s Psalms are found later in the Psalter, the most notable being the vital Christotelic Psalm 110. What this note in all probability signifies the end of a previous collection of Davidic Psalms incorporated into the larger collection by the compilers of the Psalter. A similar self-contained unit can be seen in the Psalms of Ascent found in 120-134. Perhaps also the final Hallelujah Psalms concluding the Psalter were originally an independent self-contained unit. All this points to the great variety of material the compliers of the Psalter had to select from when choosing the individual Psalms or groups of Psalms to include in their collection. We would be mistaken to conclude that they chose these 150 Psalms because they were the only songs available, or even the only ones used in worship during their time period. The differing endings between the Masoretic text of Psalms and the various other concluding Psalms in the Old Greek traditions suggest that the collection was not absolutely set even in the period directly preceding the New Testament era.

A close examination of the individual Psalms themselves explains the expansion of collections. Simply put, what the Psalms are at a basic level demanded their continued composition. Psalms are individual or corporate responses to God’s varied providence. At an individual level, the Psalms of David obviously display this pattern. The Psalms attributed to David vary from individual laments for defeat, betrayal, depression, and confession to triumphant hymns celebrating victory. The frequent connections made in the prescript to incidences in David’s life (whether these were original or added by a later redactor is an irrelevant question), give a fuller and deeper understanding of a Biblical and Divinely sanctioned and inspired response to the situations God brings his servant. The same pattern is visible on the larger, corporate level, whether of joyful corporate worship or despairing lament at the calamity of the exile. What makes the Psalms unique is that they are the response of the individual or community in covenant with YHWH. It is natural that as the covenant people’s experience with their God develops their response to that experience continually finds expression. After the collection of the Biblical Psalter was nearly set, this pattern was clearly continued. Early collections of Psalms from the Pharisees and the Qumran community remain, and it is impossible to estimate how much other material was in use, but lost to time. In many instances, the extra-canonical Psalms read so similarly to their Biblical counterparts that they are impossible to distinguish. It is also impossible to demonstrate that the extra-canonical Psalms were excluded from the formal, corporate worship of the people. A standard collection of songs for the Jewish community was not seen, even by the more conservative elements of Jewish society, as a limit to their expression of their faith and life as God’s covenant people.

Of course, it is easy to counter that the distinction lies in the inspiration of the Biblical canon opposed to the Psalms authored solely by human impulse. However, this distinction does not stand. It was not only the Pharisees or the Qumran sectarians who expressed their distinctive faith in the pattern of the Biblical Psalter, but the community formed around the confession of Jesus as the Christ that followed this same pattern. This is only natural, understanding the pattern that the Psalms set forth. The people of God, experiencing the presence, deliverance and victory of God in the person and work of Christ, express their distinctive faith in song, as they had done throughout their history. Whole songs can be found in Revelation. Fragments of the songs remain throughout the New Testament, most obviously in Colossians 1, Philippians 2. It is most reasonable to presume that Paul did not write these songs de novo, but was using songs commonly in use in the early Christian communities. Perhaps other passages, such as John 1 betray the remnant of the early church’s worship. All this evidence clearly leads Paul’s statement that the church sing “psalms, hymns and spiritual songs” was not limited by the Hebrew Psalter. Rather, the apostolic church’s praise of God, following the trajectory of the Hebrew Psalter, was alive with their continued reflection on Christ’s finished work and present reign fueled by presence of the Spirit.

The application of this pattern is the basis for the church’s hymnody. The justification for “non-inspired” songs is not found in scattered proof-text from the New Testament, but is found in the nature and the pattern of the Psalms themselves. In this sense, the Psalter does regulate the worship of the New Testament church, not by limiting the content of the church’s expression in worship, but by guiding it in how to properly express its faith (more on this point in a later post). The Old Testament Psalms perfectly represent the breadth of experience and the depth of emotion that the New Testament community and individual experiences, as well as the tension between the reality of covenant communion and the consummation of covenant fulfillment. This pattern also demands that God’s covenant people continue to express their experience of defeat and triumph, of joy and despair in new songs, until the consummation of Christ’s kingdom, when the victory of the Lamb will inspire the saints to compose again new songs of praise to God.

Excursions in Exodus- Beginning Blessings

As an attempt to post more regularly, I am beginning a series of posts on the book of Exodus. I am leading a study on Exodus at a local nursing home, so I will adapt my study notes to use as posts. My goal will be to explore Exodus through a redemptive-historical perspective. Below is the first, brief study.

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Exodus begins where Genesis left off, but the situation has changed radically. A new pharaoh rules takes the throne who has no memory of Joseph and how he had preserved Egypt from disaster during the famine. The honor once accorded Joseph’s family was rescinded, and now the sons of Jacob were made slaves in state building projects.

The family of Jacob, the clan of Israel, was not just another ancient near eastern people-group suffering under unfortunate circumstances. This was the people of God, bound to the creator of heaven and earth by his solemn bond and covenant. God had promised Abraham that he would “bless those who bless you, and whoever curses you I will curse.” Their current plight seems on the surface to be a direct contradiction to God’s promise. Has God abandoned his people? Is the Fear of Abraham impotent in the face of the gods of the Egyptians?

In spite of the desperate condition of God’s people, Exodus 1 is clear that God had not abandoned or forgotten about his people. God was with Israel, and he was blessing them even in their bondage. The author show this by describing the incredible growth of Israel in Egypt. Compare the statement from Exodus describing Israel’s growth with God’s blessing on creation in Genesis 1. “The Israelites were exceedingly fruitful; they multiplied greatly, increased in numbers and became so numerous that the land was filled with them.” “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it.” The growth of Israel was not an accident of nature; was not the natural genealogical progression of a clan, but was the direct blessing of God upon his people. God was blessing Israel, and it was manifest in their amazing birthrate. The Lord was fulfilling through Israel his initial creation blessing on mankind.

The growth of Israel is also a result of his special, covenantal blessing. God had promised Abraham that “I will make you into a great nation, and I will bless you.” God began to fulfill his promise by blessing his people, and causing them to expand, even in the midst of their exile. God blessing for the children of Abraham was not only in the general realm of creation, but specifically redemptive. In fact, by God’s fulfillment of his special, redemptive blessings ensured that the general, creational blessing could be extended beyond Israel to all nations. God ends his blessing on Abraham saying, “All peoples on earth will be blessed through you.”

The Practical Necessity of Unity in Action

Below is another passage from Confronting Kingdom Challenges focusing on Christian unity in mission. The author powerfully presents the dangers of neglecting unity as well as the benefits of seeking this unity in action. May God grant that the Reformed stream of His church may seek, treasure and defend unity as strongly as it does doctrinal truth.

“Working together in missions, by limiting attention to the core gospel itself, may well refresh our own theology and piety. Too often that core gospel is taken for granted by orthodox churches, while disproportionate attention is given to the denomination’s own distinctives. Especially the doctrines of the Trinity and the Incarnation have suffered neglect in the many evangelical/Reformed circles, while even the atonement and justification have been studied more in relation to the inadequate views of other Christians than to the need to proclaim them meaningfully to a non-Christian population. When churches do missions on their own, there is a constant danger that a desire to replicate themselves in every detail may overshadow the centrality of the gospel. Cooperative missions ought to bring key doctrines back to center stage.

It can be a healthy exercise, also, to operate outside the familiar patterns that our own churches believe and practice. Our distinctive practices and beliefs may seem to be of less importance than we imagined. But they may also be seen as more valuable than we had previously appreciated when seen from the perspective of other churches and Christians who may never have encountered them before.

Working with other Christians from other backgrounds may enrich our piety and worship by introducing us to new concepts in prayer and sung praise, new styles of preaching, and new examples of profound piety and ministry. Of course, such influence can be harmful, but those of the Reformed faith should be the last to be instinctively negative, remembering the sovereignty of a God who can reveal his truth, or parts of it, in the most unlikely places.

Finally, working with other Christians frequently enriches our whole faith and assurance through a very real experience of active fellowship within the body of Christ- a body that, we now realize, is much larger and more strongly united than we had previously known. In this, cooperation satisfies a very real and profound Christian instinct.”

John Nicholls “Sharing the Opportunity of Missions” in Confronting Kingdom Challenge: A Call to Global Christians to Carry the Burden Together edited by Samuel T. Logan, 2007.

The Church, Women and Global Sex Trafficking

The following passage is taken from a book compiling presentations given at the Second General Assembly of the World Reformed Fellowship. It presents a powerful call for action of the church on behalf of the nearly one billion abused women worldwide. It is a call for the church to repent and follow the lead of her Master. "A body that does not follow its head is a sick body."

“God says to seek justice, break every yolk, defend the orphan, set the prisoner free, and care for the widow. This list is also a match for the list given previously regarding who is vulnerable to trafficking. The list of God’s commands, the list describing our Head, and the list describing those vulnerable to trafficking are virtually identical. Our Head pursues those marked by the characteristics making people vulnerable to trafficking. A body that does not follow its head is a sick body.

I have been struck recently- in studying topics such as trafficking, abuse, incest, genital mutilation, suttee, female infanticide, and rape- by how the Christian community has focused for so long solely on the issues of the role and place for women. We seem far more concerned that women not overstep whatever boundaries our particular circle deems right than we are about their safety. I am not suggesting that those boundaries should not be considered in the light of the Word of God. They absolutely should. But they are not the only issues regarding women that need to be discussed. We must also face the fact that the body of Christ has failed to lead the way in this world regarding such issues as rape, incest, violence, HIV/AIDS and sex trafficking.

Going outside the camp to rescue trashed females has not been the church’s clarion call. We seem far more focused on keeping females in the so-called “right” place and concerned about anything that would take them away from the parameters we prefer. In the meantime, those in power are preying on females around the world, dragging them into positions and places far outsideany human being, male or female. the parameters of God for The girls and women of this world are dying on the dung heaps…

We who are the body of Christ often pour our money into all kinds of things while women die. We work hard for fame and success in our ministries while they are trafficked. We fly around in jets and build more buildings and drive big cars while they give birth in bullock carts. We condemn them for their immorality while AIDS increases exponentially or their children die in their arms from starvation. All the while the voice of our Savior is calling us to crawl all over the dung heaps of this world, searching for the abandoned, neglected, dying, abused, and trafficked females of our century.

Our Head has called us to go to the poor, the afflicted, the broken, the needy, and the imprisoned. He invites us to go where humanity is broken in pieces, violently rent, maimed, and shattered. He asks us to follow him into prisons, deserved and undeserved, places of little light and restricted movement, place without hope. He leads us into places of worthlessness and decay- places that appall and horrify us.

These are not places where you and I want to go. I fear we prefer light, freedom, beauty, comfort, and familiarity. We prefer healthy and alert minds to traumatized ones. We prefer clean bodies to dirty ones and whole bodies to crippled ones. But a body that does not follow its head is a sick body. These issues regarding the girls and women of this world are of grave concern for our God. The trauma and abuse that are devastating the females of this world are not merely the jurisdiction of psychologists and social workers. Nor is it to be left to governments and welfare institutions. The trauma and trafficking of females worldwide are the business of the body of Christ.”

- Diane Langberg “Sharing the Burden of Global Sex Trafficking” in Confronting Kingdom Challenges: A Call to Global Christians to Carry the Burden Together edited by Samuel T. Logan Jr.

Resurrection

Good God, if your song leaves our lips
If your work leaves our hands
Then we will be wonders and vagabonds
They will stare and say how empty we are
How the freedom we had turned us up as dead men
Let us be cold, make us weak
Let us, because we all have ears
Let us, because we all have eyes
How they knew that this would happen, we're so run down
Good God, can you still get us home...

How can we still get home
I'm not dreaming
We're forgetting our forgiveness

-Spencer Chamberlain and Aaron Gillespie

No Simple Answers

Earlier this year, I began an examination on worship music and what can be gleaned for the Scripture to enlighten a proper understanding and execution of music in corporate worship. My conviction then and now ism primary in ascertaining a sound theory and practice of worship is an examination of the Bible itself. Attempting to begin anywhere else is automatically doomed to failure. The Reformed church has long recognized this and enshrined this insight in the regulative principle of worship. The Westminster Confession states this conviction well “The whole counsel of God concerning all things necessary for His own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture...there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies which are to be ordered by the light of nature, and Christian prudence, according to the general rules of the Word (I:6).” This balanced statement epitomizes the difficulty in considering issues such as what music is appropriate for use in corporate worship. While the Bible is vital in setting out the framework in which the discussion must be conducted, there is neither explicit or implicit warrant to back either the traditional or contemporary arguments. Any attempt to argue that the Bible clearly supports either side is inexcusable question begging. On the other hand, those principles deduced from human societies and the light of nature are equally ambiguous in providing guidance in what musical form is appropriate for a worship service. The fractured cultural context of the 21^st-century tempers any hope that simple answers can be drawn by a facile examination of society. Like the attempt to find Biblical support for a particular music form, claims that society provides sure answers likewise shamelessly beg the question. How then can the Bible provide resolution in this contentious debate? It is by seeking answers deeper than a simple proof text, examining the very texture of Scripture itself to find guidance on this issue.

March 26- Wesminster's Watershed

March 26 was a tragic day in the history of the Reformed, evangelical community. The Board of Trustees at Westminster Seminary Philadelphia voted to suspend Old Testament Professor Peter Enns regarding his book Inspiration and Incarnation.

While I mourn this institutions loss of a valuable and gifted scholar, and judging by the response to the boards actions, a loved professor; the tragedy is larger than the controversy surrounding a single man. Dr. Enns will find another institution where he will be able to continue to teach. While controversy will continue to surround his understanding and presentation on the Old Testament data, as one biblical scholar said, “The proof of the pudding is in the eating;” and in the end I am convinced his trajectory will be vindicated. What is tragic is the loss of a unique institution.

Westminster traditionally was a place where the best of the Reformed tradition was wed with solid scholarship and intellectual honesty. The school, founded by those with high view Scripture, did not allow their convictions to become an excuse for intellectual lethargy. And while its conservative, confessional identity are solid, this identity was not an excuse for a mindless acceptance of traditional formulations. Westminster has produced a long string of scholars who have pushed the church from the inside to a deeper and richer appreciation of the Bible and the Reformed faith. Once Van Til’s presuppositional apologetics were an innovation, now for some this apologetic approach is a mark of orthodoxy. Once John Murray challenged a particular understanding of covenant theology, now Murray is one of the Reformed world’s most respected theologians. The late Raymond Dillard, a beloved Old Testament professor, balanced a Christ-centered focus on the Old Testament with openness to new understandings of that text. Biblical studies have been furthered by the insightful, but provocative, writings of Richard Gaffin. Harvie Conn offered a renewed catholic understanding of the church’s missional and confessional identity.

President Lillback and the board, are changing this accountable yet open-minded atmosphere into something very different. Dr. Enns’ suspension, and probable removal, are symptoms of a growing uneasiness of some in the Reformed tradition of innovation and diversity. There are many seminaries offering solid training for those called to pastoral ministry. Others offer a haven for those identified as FV, TR, Emergent or any other subset within the broad orbit of the reformed, evangelical world. But Westminster was different, unique. It combined the practical and the abstract, the traditional and the avant-garde, welcoming a diverse student body to sit under a diverse faculty representing the best that evangelical scholarship offered. Students were nourished by the seminary’s rich reformed heritage, sheltered by its foundational convictions about God and his Word, and challenged by a diverse and innovative approach within the those boundaries. It appears that those days are quickly coming to a close as the narrow vision of a few trumps the broader legacy of the institution.

March 26 is not the end of the career and contributions of Dr. Enns, but it does appear to signal the end of a rich era in the history of a once august seminary.

Missing the Point

So, after a bit of a vacation (filled with a lot of work), I am officially returning to the world of blogging. One of the things I want to examine in upcoming posts is the subject of music used in worship. I have been thinking a lot about this topic in the past year, and have come to some conclusions which I think are helpful in considering this important issue.

Before I launch into the topic, allow me one initial observation, and that is simply that most of the discussions miss the point. The current worship wars are dominated by considerations of style and preference, while the deeper Biblical and theological issues are ignored. By overlooking these foundational points, the discussion is doomed to failure, becoming bogged down in secondary considerations.

Previous approaches ignoring deeper theological considerations ultimately have proved fruitless. Churches committed to traditional worship forms struggle to reach out beyond a decreasing segment of the American population; experiencing in most cases negligible growth. At the same time, church growth proponents utilize contemporary forms and see significant growth, but lack substance and depth. This lack is leading to a surge of interest in Calvinistic and Reformed theology, yet conservative, Reformed denominations like the OPC are not seeing the fruit in this trend. Both traditional and contemporary approaches have little success in meaningfully uniting churches across generational, racial and socio-economic barriers. While a variety of other factors account for this segregation, the prominent part music plays cannot be downplayed. Though segregation may be the inevitable result in our fallen churches, we must remove any and every possible hindrance to fellowship. Underlying all actions and choices the church makes with regard to any element in worship is a tacit theology of the church. Bringing these powerful, but often unspoken assumptions, to the surface allows them to be critically examined for their coherence and Biblical soundness.

Beginning the discussion with an examination of the Biblical pattern of worship set forth in Scripture, along with considering the identity and mission of the church- then moving into a consideration of form and style offers the only hope for bridging the impasse in the “worship wars.”

Reading for Novemeber 2007

• Psalms- James L. Mays (Interpretation), 1994.

Following Interpretations general model of focusing more on the pastoral implications of the text than the critical or historical questions. The author shows a clear understanding of scholarship on Psalms, and references insights from form and historical studies, but his primary method lies along canonical critical lines. Notice is consistently made to similarities with other Psalms or other Old Testament passages, Isaiah in particular. Each Psalm concludes with a reflection on New Testament usage or its place within the liturgical tradition of the church. The work is strong in drawing out the implications and use in worship of the Psalms, but is not adequate for serious study. The author’s comments tend to be relativity superficial and repetitive, but can be alleviated by using the work as a reference and not by reading from cover to cover.

• “Chiasm and Its Christological Implications in Hebrews 1:1-14”- Victor Rhee, 1995.

The article seeks to demonstrate the entire opening chapter of Hebrews is structured in a chiasmatic fashion. The structure of the chiasm flows from the function of the Son, Son in his preexistence, Son in his exaltation, Son in his incarnation, and the center of the chiasm is the Son in his exaltation above the angels. Rhee proposed structure demonstrates the close connection between the prologue (1:1-4) and the remainder of the chapter. Yet, at times the proposed structure seems at places to be forced. The broad recognition of the chiasm is 1:1-4 creates doubt that a chiasm is located within and overtop another chiasm. The section concerning the preexistence of the Son appeared exegetically weak, and dominated by doctrinal considerations. Lane’s analysis of both sections in terms of Jesus as λόγος and Jesus immutable nature in contrast to the mutability of angels appears more sensitive to the text’s literary allusions text’s structure.

Reading for October 2007

• The Teaching of the Epistle to the Hebrews- Geerhardus Vos, 1956.

Vos’ son collected a series of articles on the book of Hebrews and published them in this volume. The opening article examines the intended audience of the sermon, and Vos concludes that the audience was in all probability a Gentile audience. He sees the major issue facing the readers as externalism and an unhealthy interest in eschatology. The second article focuses on the term διαθήκη in the New Testament and its usage in Hebrews. Vos carefully examines the correct nuance in each passage which the term was intended to carry. The largest essay in concerns the concept of revelation in Hebrews, and specifically the relation of the Old and New Testaments. The most insightful section of the essay involved the books typology. Vos sees a more complicated relationship in the author’s typology than a 1:1 identity. This complication is exemplified in the authors use of Melchizedek, who is compared to Christ while Christ is also compared to him. Vos also discusses how the old covenant can maintain value while being superseded by Christ and the covenant he inaugurated. The fourth essay concerns the priesthood of Christ. After discussing the nature of Christ’s priesthood, Vos interestingly answers when Christ became priest and where is the center of his activity. Christ’s sacrifice of himself is included in his priestly work, and the focus of his work is on the heavenly sanctuary. Thus, Christ’s priesthood commenced before his ascension, since the entirety of his work, even when on the earth had reference to the heavenly sanctuary. The final essay the authors conception of Christ’s sacrifice, especially compared to Paul.

• The Iliad of Homer- Homer (Translated by Richard Lattimore), 1951.

Homer’s classic work recounts the conflict between the Achians and the Trojans. The major characters in the story are Achilles and Hector and their personal conflict. While other characters are important for the developing the plot, the entire story revolves around these two. Without the presence of Achilles, the Achians suffer defeat at the hands of Hector and the Trojans. It is only when the discourd between Achilles and the Trojans is resolves that their fortunes improve. Most interesting is the presentation of the gods throughout the work. While powerful, they are creatures of passion and subject to their own internal conflicts. Some of the human characters, such as Agamenon, are far more noble and wise than the god. What is more, it seems they themselves are bound by fate, and their desire and all their machinations cannot alter any one’s destiny.

• "Fulfillment in the Epistle to the Hebrews”- J. Julius Scott Jr. 2003.

The paper examines the use of τελειοω and τέλειός in the book of Hebrews. Noting that the term occurs 18 times in Hebrews, the author discusses the range of use and meaning throughout the books. The basic idea in Hebrews is to bring to completion or an intended goal. The word describes Jesus as both the one who brings τέλειός and is himself made τέλειός through his sufferings during his earthly ministry. In describing Jesus, this term is paired with ἀρχηγός. This terminology also points to the tension between the fulfillment and the realization, especially when applied to believers. This also allows the significance of the Old Testament history while admitting the superiority of Jesus and the reality he inaugurates.

• The Jewish War Books IV- VII- Josephus (Loeb Classical Library, Translated by H. St. J. Thackeray), 1928.

Josephus recounts the events surrounding the fall of Jerusalem from the time of his capture by Vespasian. After subduing Judea and laying siege to Jerusalem, other events in the empire draw Vespasian’s attention- ultimately leading to his becoming Emperor. Despite offers of peaceful surrender from the Romans, certain elements controlling Jerusalem persevere in the rebellion. Josephus goes to great pains to present the Romans in the best possible light by emphasizing that the conflict and ultimate destruction of the city were the responsibility of radical elements in the Jewish population. Rome attempted to be lenient, and acted with great humanity in the war. The Jewish people as a whole are also presented positively as the victims of the foolishness of their leaders, and also as valiant and ingenious in their struggle. The final books record the aftermath of the war in the victory celebration and the siege and capture of Masada. Reading the entire work gives a better appreciation for the work than the sections cited with find parallels in the Gospel predictions of the fall of Jerusalem.

Reading for September 2007

· Transformed by Praise- Mark D. Futato, 2002.
Futato examines the book of Psalms with an eye towards discerning an overall structure to the whole collection. Futato initially notes the movement in the collection of laments towards the beginning, with praise predominating at the end. After examining basic characteristics of Hebrew poetry, Futato examines Psalms 1 and 2 as an introduction to the entire Psalter. Psalm 1 presents the goal of abundant living, and the rest of the Psalms either present the abundant life, or respond to the problem of the ungodly prospering while the righteous struggle. The discussion of how Psalm 2 structures the collection is fascinating. David predominates in book 1, while Solomon opens the second book. Book 3 closes with a lament caused by the exile. Books 4 and 5 present YHWH as reigning, and the response of his subjects of faithful obedience and hope.

· “Predestination”- Benjamin B. Warfield. The Works of Benjamin B. Warfield (Volume II- Biblical Doctrines, 3-67), 1909.
Warfield discuss the Biblical doctrine of predestination by examining the occurrences of the term and concept throughout the Scriptures. He begins noting the Hebrew and Greek terms used. Warfield moves through the Old and New Testament briefly noting those passages and authors where teaching on predestination is more prominent. Warfield divides the discussion between the Divine Decree and Divine Election. Warfield also notes predestination as taught in other Jewish writings, which are significant for an Old Testament understanding and as background for the New Testament teaching. Significant attention is given to Isaiah and Paul in the Old and New Testament respectively.

· “Hermeneutical Issues and Principles in Hebrews as Exemplified in the Second Chapter” – Lanier Burns (JETS: December 1996).
Using the second chapter as a key to understanding some of the difficulties involved in Hebrews, Burns examines three major areas; the rhetorical principle, the Christological principle and the contextual principle. The first area concerns the genre of the book, and challenges the interpreter to place greater emphasis on the parenetic sections in interpreting the book. The second area examines the authors use of the Scripture and his view of Christ as the ultimate fulfillment of those passages. The authors use of the LXX is noted throughout the section. The final section examines the authors unified exhortation and the means he used to compose and connect the sermon.

· The Federal Vision and Covenant Theology- Guy Prentiss Waters, 2006.
Opening with a scathing forward by E. Calvin Beisner, Waters’ book is a thorough evaluation of the movement from a conservative, confessional perspective. Waters examines the Federal Vision’s conception on the covenant and the structure of Biblical theology, justification, election, assurance, perseverance and apostasy, and the sacraments. Waters is clear to note the diversity of opinions held by the prominent leaders of the movement, but also their mutual appreciation for the others works. While Waters claims that his discussion is based in a critical examination based on Scripture and the Westminster Confession and Catechisms, solid exegesis is lacking in the authors conclusion. Throughout, the assumption is made that the traditional Reformed interpretation is correct, and the Federal Vision is in error simply because it differs with the consensus interpretation. Waters’ attitude throughout the examination is that the Federal Vision is totally wrong, and has nothing positive to offer the current Reformed church in America. Waters use of the writings of Federal Vision demonstrate the greater attention of the Federal Vision with the actual Biblical data, while their critics base their critique in the Confession. The pastor concern of the Federal Vision is apparent throughout, and their emphasis in explaining reality in terms of the historical, covenantal outworking of God’s decree. The strongest area of the Federal Vision presented in the book was the need for perseverance and for real, covenantal apostasy. The emphasis on the objectivity of sacraments is also a useful corrective to the emphasis on subjectivity in the Reformed church influenced by evangelicalism. The conception of the covenant solely in relational terms appears to be the weakest point in the movement. While the book inadvertently presents many of the attractive strengths of the Federal Vision, it is also clear that the Federal Vision tends to overreact to genuine areas of concern in the current Reformed community. At times, it seems that the best answer lies in blending the insights of both the traditional Reformed theology with the realism of the Federal Vision.

The Great Commission

Jesus gave his apostles a clear mandate before he ascended to his Father’s right hand. The essence of that mandate, or Great Commission, is to “go and make disciples.” This mandate continues to define the mission and identity of the church today. However, a certain portion of the evangelical church misunderstands and misapplies this mission in two primary areas, the goal of the mandate, and the centrality of the church in fulfilling the commission.

First, Jesus' intention is clear, “go and make disciples.” but too often the command is heard as “go and make converts.” Am I quibbling over words, or is there a real difference here? It is relatively easy to make a convert in the evangelical church, all one needs to do is encourage one say a prayer, sign a card, or walk an aisle. You can count converts immediately. The sad reality is though, that many, if not most, of those who have a “conversion experience” will return to their former pattern of life before long. Was this Jesus' intention in the Great Commission? Jesus did not ask for converts, he demands disciples. Discipleship is not a once-for-all act; it is a lifelong process. It cannot be easily and quickly determined, it is a long, arduous process of submitting the entirety of one’s being to everything Jesus' commands. Seeking converts, not only takes the easy route, it is a basic misunderstanding of Jesus' desire.

Second, Jesus never intended this commission to be fulfilled outside the pale of the church. He makes this clear by emphasizing the necessity of baptism for the process of discipleship. What is baptism? It marks the entrance into God’s family, the rite of admission into the community of the church. This can only be fulfilled under the auspices of the church. No individual and no ministry has a right to perform this act under its own authority. Yet, without baptism, the mandate cannot be fulfilled. Too often people speak as if they were, individually or as a para-church ministry, fulfilling the Great Commission, but this is not possible. Jesus never intended this mandate to be fulfilled independently of the church.

None of this necessarily makes seeking true, Biblical conversions or pursuing para-church ministries illegitimate; but it does call for clarity on the nature of these ministries. As much as these activities are good, and in some instances even necessary, they are not in themselves fulfillments of the Great Commission.

Reading for August 2007

• “Anatomy of a Church Plant” New Horizons (July 2007).

Centering around Home Missions, the issue discussed and highlighted the church planting work of the OPC. An article also explained the history and work of the Chaplaincy Ministry in the OPC. Riddlebarger’s book The Man of Sin was reviewed, along with a work by Grudem and on the Sabbath.

• Epistle to the Philippians- John Calvin (Translated by John Pringle), 1548.

Calvin’s commentary is full of the wise, careful discernment of a scholar with the heart of a pastor. Lacking in many of the minute discussions which are a hallmarks of modern critical commentaries, Calvin’s rich insights more than make up the lack. Throughout the commentary, Calvin gives glimpses into his struggles, not only theologically, but hints at his own personal struggles in his office as pastor in Geneva.

• “Report on the Seventy-Fourth General Assembly” New Horizons (August/September 2007).

The feature article reviewed the work of 2007 General Assembly. The major issue confronting the Assembly was the Proposed Revision of the Directory for Public Worship, which was not completed. Reflecting on Jerry Falwell’s death, Larry Wilson wrote a piece on the church and politics. Following traditional patterns, Wilson argues that the place of the church is limited, while the individual’s role is much larger. Fesko’s Last Things First was reviewed, along with a book outlining Christian principles applied to dating.

• The Teeth of the Tiger- Tom Clancy,

Set after the end of the Ryan Presidency, the book focuses on an clandestine agency set up by President Ryan to take action on intelligence data. Run by a former Senator, the agency recruits to brothers to serve as its hit men, while Jack Ryan Jr. comes on as an intelligence analyst. The brother, later along with their cousin Ryan, travels to Europe to assassinate members of a terrorist cell responsible for attacks on four American Malls.

• A History of Prophecy in Israel- Joseph Blenkinsopp, 1996.

Second edition of the work, Blenkinsopp discusses Israel’s prophecy in roughly chronological order. After introducing scholarship on the prophets to date, he discusses the earliest forms of prophecy in Israel before the writing prophets. The greatest strength of the book is showing the literary connection and development discernable in the prophets. Even though dividing Isaiah into three separate compositions, he is careful to note the literary connection of the final book as a whole. Another strength of the book is the connection made between the prophets and the social/political situation in Israel/Judah. The author makes clear that the institution of prophecy itself evolved over times, and that evolution is discernable in the text.

• Out of the Depths- Bernhard W. Anderson, 1983.

Out of the Depths is a popular level introduction to a form critical analysis of the Psalms. After opening with a general introduction to Psalter and other poetic portions of the Hebrew Bible, the author examines the Psalms according to type. Psalms are divided into Salvation-history, thanksgiving, hymns, individual and corporate laments, creation psalms, wisdom psalms, royal psalms and others. Anderson continually notes the parallels between Hebrew psalms and those found in other Ancient Near Eastern cultures, while being careful to highlight the faith which distinguishes the Biblical psalms from others.

Football's 2007 Opening Day

I will be spending the next three months teaching Hebrews, so I plan to write about some interesting thoughts and insights which occur during my study. But before I get to more serious topics, something bugs me about the NFL season opener that I have to get off my chest.

The game is going to be great, the Colts vs. the Saints. But what concerns me is the entertainment, John Mellencamp and Hinder are playing, I am not a fan of either, but neither is a big deal. It is the other two artists which I don't get. Faith Hill and Kelly Clarkson. I always considered football to be the most masculine of the major sports (you don't ever hear about a WNFL) and I can't imagine the latter two performers fitting well with the typical NFL audience. Even if maybe Faith Hill has some appeal, whether for her looks or those NFL fans who enjoy country, what place does an American Idol contestant have there? Whoever planned the entertainment at the game would be better booking the next Teen Choice Awards, but should be banned from the NFL.

Emergent Church Posters

A friend sent me a link to a series of posters parodying the Emergent Church Movement. This was the second time I had seen the site, and it reinforced a concern I initially felt. Most of the posters poked fun at some legitimate concerns raised over the movement, but I believe several strayed beyond the discussions with the movement and attacked individuals drawn to the Emergent Church.

Stereotypically, many young adults standing on society’s fringes are drawn to an Emergent Church, while few traditional, Reformed churches are having measurable success reaching out to those with tattoos and piercings. Rather than begrudge the Emergent Church’s success, we should rejoice that these individuals have found a place within the kingdom. Further, since some significant concerns surrounding this movement, we must mourn for those whose growth is hindered because of these weaknesses. What we must never be guilty of doing is alienating these individuals by our biases. They have enough to struggle with in finding a place in the predominantly white, middle-class environment of a Reformed church; they should never struggle against our cultural prejudices. It would never be acceptable to satire a Pentecostal church by belittling the predominant minority makeup of those communions, or to mock a mission church because those drawn to it make not have showered or shaved in several days; how is appropriate here?

I will not judge whether satire has a place within serious theological discussion, but this type of ad hominem attacks never has a place.

Reading for June/July 2007

So it has been a while since have posted anything, but other necessary tasks have been demanding my time and attention. I have also been trying to figure out what direction I want the blog to go. I am suffering from a serious famine of ideas for what to write about. But, some ideas have been coalescing recently, which might pump some more life from my end into the blog. No promises through for any improvement on my sporadic postings; at the very least, here is an update on what I have been reading in the past couple months; I know it is pathetic, but I have been really busy.

· A History of the Synoptic Problem- David Laird Dungan, 1999.

Dungan presents a comprehensive overview of synoptic studies throughout the history of the church. Beginning in the early church, Dungan identifies three forms of dealing with the differences in the synoptic gospels. Each form deals in some form with four issues, canon, composition, text and interpretation. The early church demonstrated two different approaches, that of Origin and that of Augustine. Origin, living before the final exclusion of all gospels except four, took notice of other gospels, even while granting preference to the four received ones, and paid attention to the varying texts in existence. What is distinctive about Origin’s approach was his consistent spiritual explanation for the differences between the gospels. Augustine, lacked discussion of the issues surrounding canon, since that had been settled, and of textual issues. His approach was one of harmonization, an approach followed today by many fundamentalists. The philosophical groundwork for the third, modern form of the synoptic problem was laid in the philosophy of Spinoza and Locke. Spinoza sought to bury Biblical interpretation behind a mass of historical questions, thus bringing traditional orthodoxy into doubt. Locke sought to promote the philosophical groundwork for a democratic society by making all equal in theological matters, answerable only to their own consciences. Along with the philosophical changes textual criticism caused a major revolution in synoptic problems. Based on these significant changes, modern synoptic studies have focused more on the composition of the gospels, without being tied to traditional orthodox theology. The book concludes with current trends in refining or questioning the current two source hypothesis and its assumption of Marcan priority and Q. While the discussion of Spinoza seemed unnecessarily long, the outlining of the background to modern thought was helpful. The outline of textual criticism in relation to the textus receptus was interesting. Especially insightful was the anti-Jewish and anti-Catholic sentiment lying behind the traditional modern synoptic solution.

· “A Summer to Remember” New Horizons (May 2007).

The lead article features profiles of several OPC summer camps. Clawson wrote an insightful article on Christians as Christ’s servants, arguing that Christian freedom is defined by service to Christ and others. Trueman offers a critical review of Olson’s book on Arminian theology. The strength of the review lay in the historical inaccuracies of many of Olson’s claims. Dr. Gaffin responded to the use of one of his statements in support of Wright’s defense of the Trinity to question Wright’s orthodoxy not only regarding the Trinity but the person Christ and his Messianic self-consciousness. Shorter reviews were offered on McGoldrick’s book on ancient heresies and Piper’s book on fighting for the truth featuring sketches of Athanasius. Owen and Machen.

· The Spirit of Eastern Christendom- Jaroslav Pelikan. The Christian Tradition Volume 2, 1974.

Second volume in the Christian Traditions series covering the development of Eastern Orthodox theology. Pelikan is clear that the orthodox system does not see itself as one for innovation or novelty, yet even the conservative theology offers much unique insight and development. The opening chapter outlines the conservative attitude with respect to the fathers. The volume covers the important contributions of orthodoxy to the development of Christology in response to monophysite and monotheleite heresies. Attention was also focused on the iconoclastic debates and the debates with the Latin church. Debates with the West, both Catholic and Protestant, forced the church to define its disincentives more clearly, The more direct relation the East had with Judaism and Islam was noted, with their reliance on orthodox Trinitarian theology to challenge both. Interesting was the discussion regarding the filoque and the Eastern defense and lingusitic concessions to the West.

· Josephus- The Jewish Wars Books I-III (Loeb Classical Library, Translated by H. St. J. Thackeray), 1927.

Covering the period following Antiochus Epiphanies through his capture by the Roman Vespasian, Josephus outlines the history of the Jews. The section covering the rise and reign of Herod was detailed and informative. The long history of revolts and disturbances in Jewish history was helpful in providing context for the decisive outbreak of the Jewish war. Also interesting was the causes of the revolt and the many occasions offered for a peaceful resolution.

· “A New Directory for Public Worship?” New Horizons (June 2007).

The feature articles revolve around the delayed attempt of the Seventy-Forth General Assembly to adopt a New Directory for Public Worship. The lead article describes the history of the DPW in the Presbyterian tradition and in the OPC, and the process thus far in the OPC’s history. Hart and Muether evaluate the worship practices in a largely descriptive survey. The biases of the authors were apparent throughout the article however. Wilson and Wallace both offer articles describing the goal and the biblical pattern of worship, while both indulging in the false dichotomy regarding form and content. Other articles offered a glimpse at a now disbanded outreach in a maximum security prison in Maryland. A longer tribute to Dr. Kline was published in this article. VanDrunen’s A Biblical Case for Natural Law was reviewed, and the author was given opportunity to respond to the criticism leveled against his book.

· Christ-Centered Preaching- Bryan Chapell, 2005.

This book introduced a basic method for composing an expository, redemptive message. The text is clearly founded on the conviction that the text must be central to the sermon, and Christ must be central to the text. Focusing on how to find Christ in the text, Chapell sets forth the Fallen Condition Focus found in every text which points to the redemptive answer found in Christ’s person and work. While offering much helpful information on classification and the mechanics of sermon preparation and components, the major focus is on understanding the propriety and goal of the methods, rather than presenting a step-by-step how to preach. The basic components of a sermon are discussed in greater depth. The discussion of illustration was helpful, but the limitation of full illustrations to developed stories tends to overlook other illustrative methods which need discussion. The final major division of the book discussing the redemptive-historical sermons is a careful and balanced presentation of the rationale and criteria for a truly Christ-centered sermon.

· The Synoptic Problem- Robert H. Stein, 1987.

Modern theories and practices regarding the synoptic gospels relationship and composition are discussed in this introductory book. The book is divided into three primary sections, the largest discussing synoptic criticism, then form criticism and finally redaction criticism. On the whole, the book is helpful in clearly setting forth the basic theories and evidence behind the theories. The largest section discussing the modern form of the synoptic theory clearly sets forth the evidence and why some of the weaknesses. He is careful to note at many points that the modern synoptic theory is based on the accumulated weight of evidence. While the discussion of the priority of Mark was clear, at times the relationship between Matthew and Luke agreements against Mark was harder to grasp. The discussion of redaction criticism was especially helpful in practically thinking through the composition of each unique gospel narrative. Any discussion of the synoptic problem raises issues that require attention in the doctrine of Scripture, and point to the inadequacy of many current formulations in taking seriously the date found in the synoptic gospels.

Tim Keller Lecture

I just finished listening to a lecture Tim Keller gave at the 2006 Desiring God National Conference. This is an important and powerful message about how to meaningfully minister to people in our current cultural situation. This is a must listen for anyone who desires to have an impact for Christ while maintaining theological integrity. It is also a call for where the church needs to grow in its theology in order to fulfill the God's mission for the church.