Upon reflection of the biblical truth that Satan is the “prince of the world, god of this age, ” Luther observes that most “children of men” do not believe this fact. Instead, Luther intimates,

For everyone thinks he knows best and hopes that the devil is beyond the ocean and God is tucked in our pocket.

~ Martin Luther, Against the Antinomians (1539), Luther’s Works, Vol. 47, pg. 114.

All too often, we live our lives as if the above quip were what we held theologically about the locus of God and the devil in this world; however, neither are true at any point, and both false suppositions place us in great spiritual danger. For the one, Satan is not on the other side of the ocean, but rather is crouching at our door, while God is definitely not in our pocket, and instead, stands over and above us, ready with a sharp-two edged sword in his mouth to bring low the haughty.

Once you’re acquainted with Church history, you quickly recognize that the pastor-theologian role was standard in the Church. It wasn’t until the Enlightenment that theology became more a scientific endeavor and was progressively housed in the universities. On the flip side, most of your well known figures in Church history, those who are regarded as the great theologians of the past, were pastors. Just to name a few: Athanasius, Augustine, Luther, and Calvin. The same goes for most of the Puritans, and even Jonathan Edwards. Lest we also forget “the prince of preachers”, Charles H. Spurgeon. When you go back and read sermons from this long list of Christian stalwarts, you immediately see a difference between their conception of a sermon in comparison to contemporary models. I’m not going to get into a critique of modern preaching or current notions of the “sermon”, however, I commend you to these men and to read their sermons, and see how they pastored and then do some serious reflection on what we consider the norms for today in the pastorate.

I’m excited to see that these messages which were delivered back in 2009 during The Gospel Coalition conference have made their way into book form. You can listen to the audio for Piper’s and Carson’s at the links I’ve provided below. They are both dense with great insight, biblical wisdom, and worthy charges in steps forward towards rejoining theology and pastoral care whether in the pulpit or in the classroom. Even if you’re not considering being a pastor or a professional scholar, these messages will be of benefit as you weigh your own thoughts on the relationship between theology and daily living as well as you own expectations for your pastor and the work of your Church. And hopefully, it will even help you understand academic work and academic reading in a better, more appealing light. The book is set to be released in May, 2011. It will be, in my opinion, a “must-have” resource and constant reminder for all pastors and theologians.

• Click here to check the book out at the WTS bookstore.
• Click here to listen to John Piper’s, “The Pastor as Scholar”. His talk is mainly autobiographical.
• Click here to listen to D. A. Carson’s, “The Scholar as Pastor”. His message is partially autobiographical, but more pointedly instructive. He gives a list of things to consider for all scholar-pastors/pastor-scholars.
• Click here to listen to the time of Q & A with both of them.
• See also another related post I wrote called “Theological Education: The Academy, the Bible, and the Church“.

I read yesterday that filming for The Hobbit movies has finally begun! The project has suffered major setbacks over the years, but now has come full circle. Thankfully, though I’m sure Del Toro would have done a great job putting his own spin on Middle Earth, no one should be directing these films other than Peter Jackson, especially if many of the original cast and screenwriters are returning. It would be like someone other than George Lucas making a Star Wars movie (regardless of whether or not the new ones are good or bad, it’s his territory).

The Hobbit is to be a two-movie production which, obviously, covers Tolkien’s book The Hobbit, and in addition, includes a lot of background and transitional story-telling setting the stage for The Fellowship of the Ring. I’m anxious to see how Jackson plans to pull this off and the two movies still feel connected since The Hobbit is a very self-contained story that technically was not meant to be a “prequel” per se to The Lord of the Rings. If anything’s meant to be a “prequel” to The Lord of the Rings it’s The Silmarillion. Nevertheless, I know it’s going to be great, mainly because the people who are leading it have already proven three times over their excellence, and the source material (Tolkien’s writings) that they have to work with is some of history’s greatest literary contributions.

Click here to visit (or stay in touch with) the official blog for The Hobbit movies.

These on-set photos were officially released by Jackson in promotion of the beginning of the production of the new movies. Check out the one at the bottom which is from the beginning of The Lord of the Rings franchise. Jackson is barely recognizable from his old self.

~ Martin Luther, “Prefaces to the Old Testament,” Luther’s Works: Word and Sacrament I, 244. ~

“God is our refuge and strength, a very present help in trouble. Therefore we will not fear though the earth gives way, though the mountains be moved into the heart of the sea, though its waters roar and foam, though the mountains tremble at its swelling. Selah There is a river whose streams make glad the city of God, the holy habitation of the Most High. God is in the midst of her; she shall not be moved; God will help her when morning dawns. The nations rage, the kingdoms totter; he utters his voice, the earth melts. The LORD of hosts is with us; the God of Jacob is our fortress. Selah“

~ Psalm 46:1-7 ~

If you’ll notice in this passage, there is an encouraging word of hope for all who have suffered as Japan is suffering. For in the sin-scarred world, waters will roar and foam, and mountains will be tremble at its swelling. But do not despair. For there is a “better” river, one whose streams do not wreak havoc and wash lives away without warning. It is a river that makes glad the city of God, the holy habitation of the Most High. And for those who repent and believe upon Jesus Christ for eternal salvation, they will one day sit by this river, in such safety and tranquility that words cannot describe while their hearts are forever over-flooded with the peace, joy, and satisfaction of God.

Jesus: Fully God and Fully Man

What are you FULL of?

I’m not sure how to take it? It definitely has a creedal overtone, which is unique. But is it evangelistic? Is it sarcastic? I’m not sure whether to like it or despise it? Any thoughts?

The feeling when I saw this book was bittersweet. On the one hand, I was glad to see that someone has published a work on Christian spirituality that focuses upon the sojourner/pilgrim motif. On the other hand, I was disheartened because I wasn’t the author. I knew that if I didn’t jump on this project soon, someone else was going to do it for me. After sampling the book, it seems that Stellman and I are for the most part after the same thing, but if there’s any ray of hope for my own publication, it is that his presentation and outline is quite different from the approach that I would take. His contribution is definitely more “hip” than mine would be. Stowed away in my own personal files, I have rough outlines for a book on a pilgrim approach to Christian living. The structure follows more of an expositional route based off of Hebrews 11:13-16. One thing that is interestingly unique about Stellman’s book is that he devotes an entire part to showing how this motif impacts Christian corporate worship. I expect that that section is full of profitable insight regarding the Church’s identity and how it plays itself out when a local body gathers to worship God. At the least, in a world that seems to cherish diversity, maybe there’s still room for the “Billy Marsh” version of this book yet?

• Click here or on the image above to visit Dual Citizens’ page at WTS’ bookstore where you can sample some the pages and watch a couple of promotional videos with the author, Jason Stellman.

For a limited time, Andrew Peterson is making his album, The Far Country, downloadable for free on Noisetrade.com. Click on the widget above to get it. I’ve blogged on this album several times, and have promoted it continuously. It’s one of my favorite records of all time, so if you’ve been hesitant to follow through on my recommendation before, then now you have nothing to lose. Try it for free!

I was browsing on CBD yesterday and saw this promotion. I couldn’t believe the incredible deal they were offering. The entire 5 Volume set of Francis Schaeffer’s works is on sale for 67% off. The set sales for $150 bucks, but they have it marked down for only $49.99! If I didn’t already own most all of them individually, this would be a deal I couldn’t pass. If you love Francis Schaeffer, you may want to be aware of this opportunity while it lasts.

Since my blog has always been geared towards a “sojourner” approach to the Christian life, the doctrine of heaven has played a pivotal role in under girding this kind of spirituality. The promise of a better country helps sustain the one who lives by faith in the old country that is fading away. Interest in heaven has not been as promoted since the Enlightenment as it was at the time of and prior to the Reformation. Now it is picking back up with works such as Randy Alcorn’s Heaven and Heaven is a Place on Earth by Michael Witmer. Seeing the promise of eternity and restoration as a means for hope and consolation on this earth has also gained popularity through the influence of the literary theologians, C. S. Lewis and J. R. R. Tolkien. Both writers weave this theme heavily into their stories and other writings, and with respect to their fiction, stand in a similar stream as John Bunyan’s Pilgrim’s Progress. As I have done in the past, I try to feature selections I stumble over in Christian thought that contribute to this perception of Christian spirituality. Among others, the Reformers of the Sixteenth Century were extremely heavenly-minded folks.

In particular, Martin Luther had a unique approach to the matter. In his very accessible introduction to Luther’s theology, Where God Meets Man: Luther’s Down-To-Earth Approach to the Gospel, Gerhard Forde lays out the major points of Luther’s cross-centered worldview by setting Luther’s stance in juxtaposition to the tendencies of Christians to develop what he calls a “ladder theology”. Forde describes “ladder theology” in his first chapter, “Up the Down Staircase,” as our attempt to ascend to God in heaven rather than focusing upon Jesus who descended from above as God in the flesh so that we could be Christians on the earth (8). When we try to “get to God” by our own works and efforts (no matter how pious), we are trying to climb a ladder that was meant to go only in one direction: down. The whole point of the good news of the Incarnation is that God came down to us because we could not get to him. Isn’t that exactly what the Apostle Paul is saying in Romans 10:6-8 with reference to Deuteronomy 30:12-14? We don’t have to ask who is going to ascend into heaven or who’s going across the sea to fetch the word of God. The word is near us because of Jesus Christ, as the Word made flesh. The gospel is about how God sent his only Son down to man because fallen humanity was infinitely incapable of saving itself. Therefore, Forde makes the case that Luther’s notion of the gospel has a very “down-to-earth” characteristic. To see how Forde plays this out throughout Luther’s thought, in a very pastoral manner, check out Where God Meets Man, but keep in mind that Forde is a Lutheran writing to Lutherans (e.g. as a Baptist, I can’t agree with many of Forde’s conclusions in his chapter on the sacraments, despite the fact that there are several insights he draws out of Luther that will aid any believer for the enrichment of his theology of the Lord’s Supper and Baptism).

In chapter 6, “The World and the Next,” Forde highlights a careful distinction in Luther’s theology concerning the primary “sustenance for his faith and hope” (89). According to Forde, Luther preferred to speak of the world to “come” instead of the heaven “above” (90). In “ladder theology” the heaven “above” is the reward awaiting the climber at the top rung of his stairway to heaven. The problem with this notion is that you can’t climb this ladder. This mindset causes a spurning of this world beyond the scope of despising the curse that has fallen on God’s good creation. There tends to be an unnecessary distaste for the natural order, and this perception has caused others (e.g. monks) in the past to hide away in seclusion from the very world that needs to hear the believers’ message of God’s promise to us in Christ.

Please note that the heaven “above” and what theologians call the “intermediate” heaven are not the same. The heaven “above” is a worldview whereas the “intermediate” heaven is a real place (as taught in the Bible) where the souls of the redeemed go and dwell with God until Jesus Christ returns to earth to bring consummation to this age. With this distinction noted, I believe Luther’s preference remains the same precisely because of his emphasis on God’s promises in relation to the heart of the gospel. Forde says that Luther looks to the future, not “above” because he believes that God’s promises to us will all finally be fulfilled when Christ the Lord returns and makes all things new. Of Luther, Forde observes, “The other world in which he placed his hope was the world to come, the new heaven and earth (not heaven without earth!), the new age, God’s new creation” (90-91; italics original). This outlook is not meant to diminish the anticipation and joy of the hope of heaven when the saints die prior to the Second Coming of Jesus, however, as Forde notes concerning Luther, “The ultimate reason for Luther’s insistence on this other world is of course that only this new age, this world ‘to come’ is gospel, really good news” (95).

I preached a sermon at my church the Sunday after Christmas called “Born That Man No More May Die” based on 1 Peter 1:3-7. In this passage, Peter declares to his readers the “living hope” that is theirs through the resurrection of Christ Jesus. But this “living hope” for which they “hope” during this life, is kept in heaven for them until a certain time. It is an inheritance that is imperishable, undefiled, and unfading that will not be given to the children of God in full until the revelation of Jesus Christ in the last time. Once you read the rest of Peter’s epistle, you will see why he begins his letter on this note. Peter promises with absolute certainty that Christians will experience suffering, ridicule, and physical persecution. In fact, he tells his readers, and us, that as followers of Christ, suffering is a central part of our calling (1 Pet 2:21). So then how does one endure a life such as this? With hope. With hope for the world to come where God makes good on every one of his precious promises to us in Christ. With hope for the world to come when all evil, sin, death, hell, and Satan are eternally cast away and the entire cosmos is the dwelling place of God with his people. Because even though the saints indwell heaven at this time, the prince of this world is still at work leading souls into destruction. However, in the world to come, he will be forever vanquished from the earth, and his reign will be no more.

So to complement Forde’s objection to “ladder theology” where people become more concerned with trying to get to heaven rather than living as faithful, hopeful Christians on the earth, hear the words of Peter again in 2 Peter 3:11-13: “Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God . . . . But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.”

• Click here to see another great resource on this topic based on Jonathan Edward’s sermons on how to live on earth as citizens of heaven. It is by Stephen Nichols, and is called, Heaven on Earth: Capturing Jonathan Edward’s Vision of Living in Between.