As a church planter I do a lot of thinking about how to reach the community in which I am seeking to plant a church. To be clear, I think church planters, pastors, sessions, congregations, and individuals should be engaged in such thought and conversation with one another. Such thinking is pretty easily defended from a biblical perspective. Jesus talks about not throwing pearls before swine in Matthew 7, and he instructs his disciples in how to proceed with their work in Matthew 10. Clearly, Paul has given some thought to his missionary journeys as evidenced by the fact that he is planning and desiring to visit Rome.

However, I must be extremely cautious when thinking about such issues. While I may begin the thought process desiring intelligibility (making sure that I am clearly communicating the gospel to the folks I am working with), it is all too easy for my flesh to get involved and to begin to think about how to make the gospel relevant (downplaying certain aspects of the gospel and emphasizing others in order to make the gospel more immediately accessible to the folks I am working with). The church has struggled, and in my opinion often lost this battle, as she has tried to work through ministering within the business-minded and results-driven culture of America.

Recently, I have had to think through some of these issues again, and the same struggles arose in me. Therefore, the quote that my wife showed me the other day was incredibly convicting and refreshing. Donald Miller writes,

A friend of mine, a young pastor who recently started a church, talks to me from time to time about the new face of church in America–about the postmodern church. He says the new church will be different from the old one, that we will be relevant to culture and the human struggle. I don’t think any church has ever been relevant to culture, to the human struggle, unless it believed in Jesus and the power of His gospel. If the supposed new church believes in trendy music and cool Web pages, then it is not relevant to culture either. It is just another tool of Satan to get people to be passionate about nothing (Donald Miller, Blue Like Jazz, p111).

So, the question I must repeatedly ask myself is this, “What am I teaching the people to be passionate about–meeting in a bar, being a downtown church, having great music, being reformed, asking hard questions, amassing theological knowledge, etc., etc., etc., or the gospel of Jesus Christ?” Now I know some of these things may be the outflow of a genuine excitement about the gospel, but all of these things can be pursued in place of the gospel. Only the gospel is “the power of God for salvation to everyone who believes.” Nothing else is. I have heard Charles Spurgeon quoted as saying, “If you win them with a carnival, you will have to keep them with a carnival.” The bottom line is this, if someone “believes the gospel” because of a Web site or great music, then I must ask some hard questions because they might have faith in a Web site or song leader. If someone “believes the gospel” because of me, the church, something I do for them, or something the church does for them, then I must ask some hard questions because they might have faith in me or the church. The problem with teaching people to be passionate about something other than Christ is that when that Web site crashes, that song leader moves on, I fail them, or the church changes directions, then so does that person’s hope and security. My prayer is that I will be a pastor and we will be a church who are passionate about one thing, Jesus Christ–crucified and resurrected.

What are the decrees of God? The decrees of God are, his eternal purpose, according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.

Often times, among armchair theologians, discussions on the decrees of God quickly turn to the specific order of the decrees. We like to do this because we get to use big words like infralapsarianism, supralapsarianism, and amyraldism. However, the Westminster Divines, those men who had a hand in writing the Westminster Standards, displayed far more wisdom and restraint in dealing with this grand subject. They simply sought to define what they were talking about. Five points can be developed from the Divines answer to WSC #7.

First, the decrees of God are his eternal purpose. Each of the last three words could be emphasized to bring out various issues. The decrees of God are HIS eternal purpose. The decrees of God are not my purpose, or yours, He is the one at work. The decrees of God are his ETERNAL purpose. As much as we understand that God is eternal, so his decrees are eternal. The decrees of God are his eternal PURPOSE. The decrees of God are neither his eternal slip-up nor his eternal reaction.

Second, the decrees of God are according to his will. In other words, God was not strong-armed into decreeing something. When we couple this with the first statement we are able to take comfort in all things knowing that while we may be surprised, God is not surprised or taken aback by our present situation. Rather, it is his purpose and according to his will.

Third, the decrees of God are for his glory. God is single-minded in his pursuit of his own glory, and he should be. After all, if there were something or someone other than God more worthy of being glorified then God would not be ultimate.

Fourth, the decrees of God are prior to the things decreed. God foreordained. Just to be clear, that means that God ordained it (whatever it is) before it actually was. This seems obvious, but alas, there are numerous theological attempts to hijack the plain meaning of foreordination. The argument generally goes like this. God is outside of time, so he looked down and saw what was going to happen then went back and foreordained it. The problem with this idea, beyond it being a man-centered attempt to put a leash on God so we can walk him around like a puppy dog in order to impress our more religiously sensitive friends is as follows. If God saw what was going to happen without his ordaining it to happen first then it doesn’t really matter what he decrees because it is only a reaction to our actions. In other words, if this is the case, God is a patsy unworthy of being glorified.

Fifth, the decrees of God encompass everything that is. God foreordained “whatsoever comes to pass.” Let that soak in. When this last phrase is considered along with the rest of the Divines answer to question #7 we being to understand why the Psalmist wrote Psalm 46 in which we are encouraged to “Be still, and know that I am God.” His God is absolutely in control. Here is the deal. Whatever situation you are currently in, God foreordained that situation for his glory according to his will as part of his eternal purpose. In other words, God has it under control. Go ahead, pick a situation, this applies. We can rejoice in hard circumstances and be humble in wonderful circumstances precisely because “The decrees of God are, his eternal purpose, according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass.”

Now some will cry foul at this doctrine saying, “That’s not biblical! That goes against the free will of man! That offends every rational, autonomous sensibility in man! You only believe that because you are a Calvinist!” We will work backwards through these objections.

“You only believe that because you are a Calvinist!” Perhaps, but if I answer the first objection then it very well may be the case that I am a Calvinist because I, along with Calvin, believe the Bible.

“That offends every rational, autonomous sensibility in man!” Which is exactly why so many people left Jesus when he taught the same thing as recorded in John 6.

“That goes against the free will of man!” You are partially correct. This goes against your understanding of the free will of man. However, if I answer the first objection this is your problem not mine.

“That’s not biblical!” – Well…

Gen. 1:1In the beginning, God created the heavens and the earth.

Deut. 30:1“And when all these things come upon you, the blessing and the curse, which I have set before you, and you call them to mind among all the nations where the LORD your God has driven you, 2and return to the LORD your God, you and your children, and obey his voice in all that I command you today, with all your heart and with all your soul, 3then the LORD your God will restore your fortunes and have compassion on you, and he will gather you again from all the peoples where the LORD your God has scattered you.

Job 38:1Then the LORD answered Job out of the whirlwind and said:
2”Who is this that darkens counsel by words without knowledge?
3Dress for action like a man;
I will question you, and you make it known to me.
4“Where were you when I laid the foundation of the earth?Tell me, if you have understanding.
5Who determined its measurements—surely you know!Or who stretched the line upon it?
6 On what were its bases sunk,
or who laid its cornerstone,
7when the morning stars sang together
and all the sons of God shouted for joy?

Psa. 33:10The LORD brings the counsel of the nations to nothing;
he frustrates the plans of the peoples.
11The counsel of the LORD stands forever,
the plans of his heart to all generations.
12Blessed is the nation whose God is the LORD,
the people whom he has chosen as his heritage!

Is. 14:24The LORD of hosts has sworn:
“As I have planned,
so shall it be,
and as I have purposed,
so shall it stand,
25that I will break the Assyrian in my land,
and on my mountains trample him underfoot;
and his yoke shall depart from them,
and his burden from their shoulder.”
26This is the purpose that is purposed
concerning the whole earth,
and this is the hand that is stretched out
over all the nations.
27For the LORD of hosts has purposed,
and who will annul it?
His hand is stretched out,
and who will turn it back?

Is. 45:5I am the LORD, and there is no other,
besides me there is no God;
I equip you, though you do not know me,
6that people may know, from the rising of the sun
and from the west, that there is none besides me;
I am the LORD, and there is no other.
7I form light and create darkness,
I make well-being and create calamity,
I am the LORD, who does all these things.

John 6:35Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. 36But I said to you that you have seen me and yet do not believe. 37All that the Father gives me will come to me, and whoever comes to me I will never cast out. 38For I have come down from heaven, not to do my own will but the will of him who sent me. 39And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. 40For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.” 41So the Jews grumbled about him, because he said, “I am the bread that came down from heaven.” 42They said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, ‘I have come down from heaven’?” 43Jesus answered them, “Do not grumble among yourselves. 44No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. 45It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me— 46not that anyone has seen the Father except he who is from God; he has seen the Father. 47Truly, truly, I say to you, whoever believes has eternal life. 48I am the bread of life. 49Your fathers ate the manna in the wilderness, and they died. 50This is the bread that comes down from heaven, so that one may eat of it and not die. 51I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh.” 52The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?” 53So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 55For my flesh is true food, and my blood is true drink. 56Whoever feeds on my flesh and drinks my blood abides in me, and I in him. 57As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me. 58This is the bread that came down from heaven, not like the bread the fathers ate and died. Whoever feeds on this bread will live forever.” 59Jesus said these things in the synagogue, as he taught  at Capernaum. 60When many of his disciples heard it, they said, “This is a hard saying; who can listen to it?” 61But Jesus, knowing in himself that his disciples were grumbling about this, said to them, “Do you take offense at this? 62Then what if you were to see the Son of Man ascending to where he was before? 63It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life. 64But there are some of you who do not believe.” (For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him.) 65And he said, “This is why I told you that no one can come to me unless it is granted him by the Father.”

Acts 2:22“Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know— 23 this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.  24God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.

Rom. 9:6But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, 7and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” 8This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. 9For this is what the promise said: “About this time next year I will return, and Sarah shall have a son.” 10And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, 11though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls—12she was told, “The older will serve the younger.” 13As it is written, “Jacob I loved, but Esau I hated.” 14What shall we say then? Is there injustice on God’s part? By no means! 15For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16So then it depends not on human will or exertion, but on God, who has mercy. 17For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” 18So then he has mercy on whomever he wills, and he hardens whomever he wills. 19 You will say to me then, “Why does he still find fault? For who can resist his will?” 20But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” 21Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? 22What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath  prepared for destruction, 23in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory— 24 even us whom he has called, not from the Jews only but also from the Gentiles? 25 As indeed he says in Hosea,
“Those who were not my people I will call ‘my people,’
and her who was not beloved I will call ‘beloved.’”
26“And in the very place where it was said to them, ‘You are not my people,’
there they will be called  ‘sons of the living God.’”
27And Isaiah cries out concerning Israel: “Though the number of the sons of Israel be as the sand of the sea, only a remnant of them will be saved, 28for the Lord will carry out his sentence upon the earth fully and without delay.” 29And as Isaiah predicted,
“If the Lord of hosts had not left us offspring,
we would have been like Sodom
and become like Gomorrah.”

Rom. 11:33Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!
34“For who has known the mind of the Lord,
or who has been his counselor?”
35“Or who has given a gift to him
that he might be repaid?”
36For from him and through him and to him are all things. To him be glory forever. Amen.

Eph. 1:3Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love 5he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, 6to the praise of his glorious grace, with which he has blessed us in the Beloved. 7In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8which he lavished upon us, in all wisdom and insight 9making known to us the mystery of his will, according to his purpose, which he set forth in Christ 10as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.

Eph. 1:11In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, 12so that we who were the first to hope in Christ might be to the praise of his glory. 13In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, 14who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.

Below is a prayer guide for the upcoming General Assembly of the PCA that came across my desk. I found it helpful. Please join me in praying for the commissioners to this years GA as we carry out the work of the church.

A GUIDE FOR PRAYER

38^th General Assembly of the Presbyterian Church in America

June 29 through July 2, 2010

Nashville, Tennessee

Pray that the Commissioners will have an ear only to the Word of Christ, as delivered in the Scriptures, as the rule for settling all substantial matters before the Assembly; that they will exercise prudence and good sense in all matters merely circumstantial; and that they will have the wisdom to so distinguish among the matters before the Church.

Pray also that the Commissioners will engage in debate with a sense of fair play, integrity and charity, and that they will be so moved by the Spirit of God, as to put aside selfishness, pride or party spirit, in order to glorify Christ in His Church and edify His people; pray that in times of work, worship & fellowship, the bonds of love & unity among our Elders would be strengthened; pray that Pastors who come in discouragement would be heartened & encouraged to be faithful in their labor.

Pray for the Moderator (and his assistants); the Stated Clerk; the Parliamentarians; and the office staff.

Pray for your Elders’ faithful participation in the work of the Assembly; and pray for the Lord’s blessing upon the ministry of the Word in the worship services and in the seminar options provided throughout the week.

MONDAY

11:00 am—Committees of Commissioners begin meeting: pray for the wisdom of these committees as they frame recommendations on all the business coming before the Assembly, as well as review the records of all the Permanent Committees and Agencies; pray especially for the wisdom and practical efficiency of the Overtures Committee, as it must prepare recommendations on 13 of the 27 Overtures before the Assembly.

TUESDAY

8:00 am—Committees of Commissioners continue.

7:30 pm—Opening worship service. Pray for the Lord’s blessing upon the means of grace, particularly the moderator’s closing address.

9:00 pm—First business session convenes. Pray for the election of the new moderator, that he would be wise, fair, firm and good-humored in leading the Assembly through the week.

WEDNESDAY

Seminars—pray that this non-business part of the Assembly’s schedule will enrich the faith and life of the elders attending.

Report of Stated Clerk—pray that the Lord will give the Assembly wisdom if there is a final vote on last year’s proposed Book of Church Order (BCO) amendments.

Report of Committee on Interchurch Relations—pray for the members of the permanent committee; concerning the address to the Assembly from delegates from other denominations; pray especially for a Reformed & Presbyterian unity throughout the world that does not violate the Church’s calling to be a pillar and support of the truth.

Report of Committee on Presbytery Records—pray that the commissioners will consider with care this very important portion of the Assembly’s oversight responsibility.

Informational Reports of the Various Committees—pray that commissioners will be encouraged and challenged to hear reports of the work of the General Assembly Committees and Agencies.

THURSDAY

Report of Committee on Ridge Haven—pray for the new camping season, especially that the children attending would come to know Christ or be further nourished in their faith.

Report of Standing Judicial Commission—pray for the members of the SJC, that they would have a love for justice in the administration of the Kingdom of Jesus Christ, for the glory of the Lord & the upbuilding of the Body; pray for the Lord’s blessing upon the SJC’s work in completing the cases pending and in the cases adjudicated this year; that the parties involved will receive the decision of the Court with humility & grace; and that there will be repentance where there is sin; understanding where there is hardness of heart; and restoration among brothers & sisters who are divided.

Report of Committee on Constitutional Business—pray for the Committee, that they advise accurately and wisely on any disputed questions during the Assembly.

Report of Committee on PCA Foundation—pray for the work of stewardship in the PCA, and for the committee and its management & distribution of assets.

Report of Committee on Mission to the World (MTW)—pray for Dr. Paul Kooistra (the coordinator), the committee staff, and permanent committee members; and pray for our missionaries throughout the world. To that end see: http://www.mtw.org/

Report of Theological Examining Committee—pray that the Committee be careful & faithful in their work of examining GA nominated officers.

Report of Committee on Nominations—pray that able and faithful men will be elected; that those elected to office will serve well & that those not elected will not be discouraged; specially pray for those to be elected to the SJC.

Report of Committee on Christian Education & Publications—pray for Dr. Charles Dunahoo (the coordinator), and the members of the permanent committee; and for the work of Christian Education across our denomination.

Report of the Committee on Reformed University Ministries— pray for TE Rod Mays (the coordinator), the members of the permanent committee, and for the work of RUM ministers in colleges and universities across the Unites States.

Report of Committee on PCA Retirements and Benefits, Inc.—pray for the permanent committee, that they be wise stewards of the various insurance plans they administer, as well as of the investments made on behalf of the PCA; and pray for the prosperity of the retired ministers and widows relief fund.

Report of Committee on Covenant Theological Seminary— pray for the Seminary, its President, Dr. Bryan Chapell; and for the continued faithfulness of the faculty, the Board of Trustees & the students.

Report of Committee on Mission to North America—pray for TE James Bland (the coordinator), and the members of the permanent committee; for capable men to plant churches; for the work of church planting, particularly among people from other cultures; for Bethany Christian Services; for the PCA Chaplains; and that the Assembly exercise wisdom in the creation of new presbyteries. Pray in particular for the Assembly’s consideration of a proposal from the chaplains to adopt a declaration concerning the so-called “Don’t Ask, Don’t Tell” policy of the U.S. Military with respect to homosexuality.

Report of Committee on Covenant College—pray for the College, its President, Dr. Niel Nielson; and for the faculty, the Board of Trustees & the students.

Report of Cooperative Ministries Committee—pray for the members of this committee as they seek to foster cooperative ministry among General Assembly Committees and Agencies and provide a forum for resolving issues of inter-agency conflict. In particular pray that the Lord would guide the Assembly in considering the very important and perhaps controversial 2010 PCA Strategic Plan.

Report of Committee on Administration—pray for the staff and the members of the permanent committee; pray for good stewardship in the approval of the budgets. Pray in particular for the consideration of an important new funding plan for the committee.

Report of Overtures Committee—Many of the difficult issues before the Assembly will come in the 13 overtures from Presbyteries reported by this Committee. Pending are proposals: to amend The Book of Church Order to address the matter of women and the diaconate (from competing points of view), to address the means by which the non-Constitutional portions of The Directory for the Worship of God may be amended, and to revise the rules governing the organization of new churches; that Assembly planners be directed not to use intinction (the practice of dipping the bread into the wine at the Lord’s Supper) at Assembly worship services; to adopt a declaration concerning the so-called “Don’t Ask, Don’t Tell” policy of the U.S. Military with respect to homosexuality; and to form a study committee on the question “What are the duties of the visible church relative to political and economic justice?”

Pray that the Lord would provide grace, patience and perseverance for the Assembly if there is a late night session.

FRIDAY

Adjournment, 12:00 noon—pray that the Assembly makes this goal for adjournment.

Pray for a safe journey home for all, and for God’s favor in blessing that work which is according to His Word, and for His leading to see and correct that which is not.

Here’s the deal, I realize that the title of the post assumes a particular definition of “cool,” puts a sinful premium on that same definition (dealing with that is kind of the point of this article), and assumes that we fit into this “cool” category; however, I also think the point needs to be made because we (that is you and me) are guilty of what this guy is writing about.  On the one hand, we say the gospel is the power of the God for ALL who believe, on the other hand we too often extend such life giving grace only to people like us.  Click the link below to read the article.

Uncool People Need Jesus Too

Posted using ShareThis

“How many persons are there in the Godhead?  There are three persons in the Godhead; the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory.”

While “Trinity” is not a biblical word, it is the word that theologians have agreed upon to voice the understanding of God put forth in Scripture and summarized in WSC #6.  The idea is that there is one God who exists in three persons.  The three persons, Father, Son, and Holy Ghost are all equally God and are one God.

Throughout history, there have been multiple attempts to illustrate or design an analogy to help explain the Trinity.  Some have, and still do, explain the Trinity using the analogy of water and its three states or modes, solid (ice), liquid, and gas (steam).  However, this analogy fails because God does not exist as one substance that is in different modes at different times. God exists at all times as one God in three persons.  The water analogy illustrates the heresy known as modalism.

Others have tried to use the analogy of Neapolitan ice cream.  The problem here is that the three flavors do not actually share the same substance and the only “oneness” they have is based on proximity.  Ultimately, Neapolitan ice cream beautifully illustrates tri-theism, three gods, but fails to properly explain Trinitarian monotheism.

In the end, there has never been an analogy for the Trinity that does not break down in some major way, so if you here the words, “The Trinity is like…” it is probably a good idea to listen with guarded ears.

Based on the biblical teaching the most that can really be said (without getting into longer more technical formulations) is that which has been handed down for generations in the Westminster Shorter Catechism.  “There are three persons in the Godhead; the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory.”

The Larger Catechism does take one more step saying the three persons can be distinguished by their personal properties, which it then explains in the next question.  “What are the personal properties of the three persons in the Godhead?  It is proper to the Father to beget the Son, and to the Son to be begotten of the Father, and to the Holy Ghost to proceed from the Father and the Son from all eternity.”

The doctrine of the Trinity is precious to the church; we would do good to master the simple formulation found in Westminster Shorter Catechism #6.

The fifth question of the Shorter Catechism is pretty much the definition of self-explanatory.  “Are there more Gods than one?  There is one only, the living and true God.”  However, there is a boatload of implications involved in accepting this answer.  We will deal with two.

First, we can’t all be right.  If there is in fact only one true God, then only one of us can be right about whom that God is.  Atheism is denied on account of the fact that we affirm that there is at least one God.  Every polytheistic (many gods) religion is denied on account of the fact that we affirm that there is only one God.  Islam, Judaism, and Christianity all affirm the existence of only one God; however, since all three define God in fundamentally different terms, only one of the three great monotheistic (one god) religions can be correct.

Second, when we affirm that the God that exists is the living and true God, we affirm that he is not an inanimate object that is worshipped in a temple somewhere.  He is not a god made out of wood or stone or fashioned by the hands of men.  Rather, he is living and is the source of life, in both creation and redemption.  Paul used these exact words, living and true, to set God over against idols in 1 Thessalonians 1.

In a culture that has given itself to pluralism and religious tolerance, these two implications are significant.  If we believe there is only one God and he is the living and true God, the God of the Bible and no other, then it becomes increasingly difficult to love people who reject this God without proclaiming the truth in love.  The right response is not to stop loving those who reject the living and true God, but to love them with the truth.  Do we really love ourselves and our social comfort so much more than other people that we are willing to tolerate them going to hell?  May it never be!

“Does god exist?” is one of the great questions of philosophy.  We could fill libraries with the books and articles in which philosophers and theologians have tried to answer this question.  Part of the reason this question is so difficult, many would say impossible, to answer satisfactorily is that we approach the question with a whole heap of different ideas about god.

What we understand god to be is vital to being able to answer the question, “Does god exist?”  When we hear this question asked, our response should be, “Which god?”  If we are talking about the common-denominator-god-of-all-theistic-religions, then the answer is, “No, that god does not exist.  He is a mere human construct.”  In fact, if we are talking about any god other than the true and living God revealed in the pages of the Bible and in creation, then I agree with the atheists.  God defined in any way other than in the Bible does not exist.

We often run into problems trying to offer any positive explanation of the Christian God.  Last week we saw, in WSC #3, that a central function of Scripture is to teach what we are to believe concerning God.  However, if we were asked, “Who do you say that god is?” the most many of us could say is, “You know, the God of the Bible.”  If we are going to take a stand saying, “Yes, God does exist!” then we need to be clear in our thinking and speaking about what the God we say exists is like.  The fourth question of the Westminster Shorter Catechism proves helpful on this very point.  It asks, “What is God?
” and answers, “God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth.”  This is a good starting point, but it is far from the whole story.

WSC #4 lays out several deep truths that we need to study; I want to focus our attention on three.  First, God is a Spirit (see John 4.24).  In the Westminster Confession, the explanation, “without body, parts, or passions” (WCF 2.1) is added to the statement that God is a Spirit.  However, what does it mean to say, “God is a Spirit.”  Robert Reymond writes, “…when we say that God is ‘spirit,’ we are only using theological shorthand for saying that God is personal and noncorporeal (without a body)…”  (Robert Reymond, A New Systematic Theology of the Christian Faith).

Second, God is different from us.  The attributes of God that are given in WSC #4, infinite, eternal, and unchangeable, highlight that God is different than you and I.  Theologians have referred to these as the incommunicable attributes of God; that is to say, they “have no analogies in the creature” (Berkhof, Manual of Christian Doctrine).  Recognizing that God is different than we are in a fundamental way is important when we talk about God, for the philosophical gods that we often speculate over are merely trumped up humans.

Third, God is not utterly different from us.  That is to say, God is not so different from us that he is necessarily and completely uninvolved with us.  The second set of attributes given in WSC #4, being, wisdom, power, holiness, justice, goodness, and truth, are what theologians have called the communicable attributes of God.  “The communicable attributes of God are those to which the attributes of man bear some analogy” (Berkhof, Manual of Christian Doctrine).  However, it is only an analogy.  If you read the question closely, you will see that God is infinite, eternal, and unchangeable IN HIS being, wisdom, power, holiness, justice, goodness, and truth.

WSC #4 lays a good foundation for our thinking about God.  It begins to teach us what we are to believe concerning God.  When we talk about, think about, sing about, pray to, and rest in God, let us make sure it is the true and living God who is actually there.

#2 – What rule hath God given to direct us how we may glorify and enjoy him?  The Word of God, which is contained in the Scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him.

What is the final authority – in life, in church, in family, in work, in education, in entertainment, etc., etc.?  How do we set, direct, and change course in life?  Is there a final standard?  Is there a universal standard?

We ask all of these questions and a million similar ones, everyday.  The standard by which we define various aspects of life (e.g. morality, beauty, value, love, justice, language) cannot simply be left up to each individual to decide for himself, for we may arrive at different conclusions, rendering the conclusions pointless.  If defining justice is up to you and me (and everyone else) individually and equally then on what grounds can we interact in any meaningful way?  There simply must be a standard to which everything refers.  There must be an absolute, or life is unlivable.

Throughout history, men have sought to define this standard in different ways.  Some seek to define the standard through something that is common to every individual.  Some attempt to isolate a principle common to a community.  Others look for some standard outside of mankind.

Defining the standard in terms of something that is common to individuals, such as pleasure, fails because there is not a common understanding of pleasure.  One person’s pleasure may be another’s misery.  Seeking a broader principle common to a community, such as the common good, fails in the same way.  Not every member of the community may have the same idea of the common good, and one community’s common good may be another’s destruction.  Defining the standard in terms of something outside of us, such as the Word of God, offers hope for progress.

The Protestant Reformation raised these questions in regards to the church.  Are the clergy the final authority?  Is tradition the final authority?  Is the Bible the final authority?  We would do good to ask these same questions of authority again.  Do ministers hold the authority?  Do denominations hold the authority?  Do popular preachers hold the authority?  Does Christian culture hold the authority?

The Westminster Divines, the guys who wrote the Westminster Confession and Catechisms, were answering these questions when they penned the second question of the Shorter Catechism.  The Word of God is the standard.  Whether we are debating doctrine, studying ethics, or discussing life in light of the Gospel, we must be bound by the Word of God.

#1 Q.  What is the chief end of man?
A.  Man’s chief end is to glorify God, and to enjoy him forever.

The simplicity of this question and answer is deceptive.  There is both a great humility and a great comfort that comes with the answer.

On the one hand, all the desires of our flesh are cast to the side and replaced with the glory of God.  All of our worldly aspirations in our religious, familial, professional, and recreational stations are replaced with God’s glory.  All of our idols of success, happiness, and reputation are revealed for what they are.  The standard for all things is given, allowing a clear perspective with which we can define life, sin, and redemption.

On the other hand, we are told of the highest joy.  Our despair, insecurity, and fear are set on contrast to the only true source of hope, security, and peace.  Our longing for something more and better than we find in this broken world is validated.

B.B. Warfield, a Princeton Seminary theology professor from the late 19^th century writes, “No Catechism begins on a higher plane than the ‘Shorter Catechism.’  Its opening question, ‘What is the chief end of man?’ with its answer, ‘Man’s chief end is to glorify God and to enjoy Him forever’ … sets the learner at once in his right relation to God.  Withdrawing his eyes from himself, even from his own salvation, as the chief object of concern, it fixes them on God and His glory, and bids him seek his highest blessedness in Him.”*

The depth of the first question of the Shorter Catechism is further highlighted when we recognize that this simple answer speaks to one of the great philosophical questions of all time, “Why is there something rather than nothing?”  Our existence is for God’s glory.  All of creation exists for God’s glory.  God created that he may be glorified through his creation.

We were created for the noble purpose of glorifying God, and we were created to revel in the joy of living Coram Deo, before the face of God.  David’s song in 1 Chronicles 16 announces the same glorious vision for life that the Westminster Divines summarized in their first question.

1Chr. 16:8Oh give thanks to the LORD; call upon his name;
make known his deeds among the peoples!
9Sing to him; sing praises to him;
tell of all his wondrous works!
10Glory in his holy name;
let the hearts of those who seek the LORD rejoice!
11Seek the LORD and his strength;
seek his presence continually!
12Remember the wondrous works that he has done,
his miracles and the judgments he uttered,
13O offspring of Israel his servant,
sons of Jacob, his chosen ones!

1Chr. 16:14He is the LORD our God;
his judgments are in all the earth.
15Remember his covenant forever,
the word that he commanded, for a thousand generations,
16the covenant that he made with Abraham,
his sworn promise to Isaac,
17which he confirmed as a statute to Jacob,
as an everlasting covenant to Israel,
18saying, “To you I will give the land of Canaan,
as your portion for an inheritance.”

1Chr. 16:19When you were few in number,
and of little account, and  sojourners in it,
20wandering from nation to nation,
from one kingdom to another people,
21he allowed no one to oppress them;
he rebuked kings on their account,
22saying, “Touch not my anointed ones,
do my prophets no harm!”

1Chr. 16:23Sing to the LORD, all the earth!
Tell of his salvation from day to day.
24Declare his glory among the nations,
his marvelous works among all the peoples!
25For great is the LORD, and greatly to be praised,
and he is to be held in awe above all gods.
26For all the gods of the peoples are idols,
but the LORD made the heavens.
27Splendor and majesty are before him;
strength and joy are in his place.

1Chr. 16:28Ascribe to the LORD, O clans of the peoples,
ascribe to the LORD glory and strength!
29Ascribe to the LORD the glory due his name;
bring an offering and come before him!
Worship the LORD in the splendor of holiness;
30tremble before him, all the earth;
yes, the world is established; it shall never be moved.
31Let the heavens be glad, and let the earth rejoice,
and let them say among the nations, “The LORD reigns!”
32Let the sea roar, and all that fills it;
let the field exult, and everything in it!
33Then shall the trees of the forest sing for joy
before the LORD, for he comes to judge the earth.
34Oh give thanks to the LORD, for he is good;
for his steadfast love endures forever!

1Chr. 16:35Say also:
“Save us, O God of our salvation,
and gather and deliver us from among the nations,
that we may give thanks to your holy name,
and glory in your praise.
36Blessed be the LORD, the God of Israel,
from everlasting to everlasting!”
Then all the people said, “Amen!” and praised the LORD.

May God grant us the grace through his Son, Jesus Christ, to set our hearts on his glory and be satisfied.

*B.B. Warfield, The Westminster Assembly and Its Work, The Works of Benjamin B. Warfield, Vol. VI, (Grand Rapids:  Baker Book, 2003), 379.

The constitution of the Presbyterian Church in America is made up of the Book of Church Order, and the Westminster Confession of Faith – together with the Larger and Shorter Catechisms.  These documents serve to guide the church in her task and provide some amount of uniformity of doctrine from congregation to congregation within the denomination.

Some may ask, “Why on earth is the Bible not part of the church’s constitution?”  The constitution of the PCA sits under the authority of Scripture, not on par with Scripture.  Whereas the Bible cannot be amended by due process, if some part of our constitution is found to be out of accord with Scripture the constitution can rightly be changed.

Since these documents serve such an important role in our church, it seemed good to take a look at what they have to say.  So, over the course of probably a fairly long time, we will study these documents together.  Once a week I will post a brief article pertaining to the doctrinal standards of the church.  We will begin with the Shorter Catechism.

Let me make a brief disclaimer.  In no way will these articles be exhaustive treatments of the very thorough work of the Westminster Assembly.  B.B. Warfield filled 21 pages discussing the first question of the Shorter Catechism, and more could be said.  My goal is to simply introduce the work and let it begin to challenge our thinking.

The Westminster Assembly worked on the Standards from 1643 to 1647.  Their goal was to bring the Church of England, the Church of Scotland, and reformed churches on the continent into doctrinal conformity with each other.  While they did not meet their ultimate goal, the Assembly did produce several documents that have proved beneficial to reformed churches around the world.

One of the documents the Assembly produced was the Shorter Catechism.  The introductory statement to the Westminster Shorter Catechism states,

The General Assembly having seriously considered the Shorter Catechism agreed upon by the Assembly of Divines sitting at Westminster, with assistance of Commissioners from this Kirk; do find, upon due examination thereof, that the said Catechism is agreeable to the word of God, and in nothing contrary to the received doctrine, worship, discipline, and government of this Kirk:  And therefore approve the said Shorter Catechism, as a part of the intended uniformity, to be a Directory for catechizing such as are of weaker capacity.

In other words, the Shorter Catechism is approved as a faithful summary of what the Scriptures teach and is helpful for teaching those who are not that sharp.  Interestingly enough, memorizing this document that is useful for those of “weaker capacity” was required for me to graduate FROM SEMINARY.  Humbling?  Yes!  And a good reason to join with the Bereans of Acts 17 to search the Scriptures and examine the Scripture daily “to see if the things [are] so.”