Reading The Return of the King “Little do they know of our long labour for the safekeeping of their borders, and yet I grudge it not” (971).
Thoughts and conversation on pastoral ministry, asking what this ministry is and should be according to the Scriptures and thinking about how to live this out in practical ways
Reading The Return of the King “Little do they know of our long labour for the safekeeping of their borders, and yet I grudge it not” (971).
“A common way of thinking about the relationship between cognition and conduct is to regard belief as always determining behavior. We have a certain belief and choose to act on it. But the above passages [Eph. 4:17-19; Rom. 1:18-24, 28-29] suggest that it works the other way around, too” (54)
“What they (such passages) do point to is a certain moral corruption that influences how they (unbelievers) use their cognitive faculties. It is not intelligence they lack so much as self-control and the right values” (52).
“For myself as, no doubt, for most of my contemporaries, the philosophy of meaninglessness was essentially an instrument of liberation. The liberation we desired was simultaneously liberation from a certain political and economic system and liberation from a certain system of morality. We objected to the morality because it interfered with our sexual freedom.” 73
“Most ignorance is vincible ignorance. We don’t know because we don’t want to know. It is our will that decides how and upon what subjects we shall use our intelligence. Those who detect no meaning in the world generally do so because, for one reason or another, it suits their books that the world should be meaningless.” 73
“If your heart does not want a world of moral reality, your head will assuredly never make you believe in one.” 84
“…there is apologetic power in a life well-lived.” (116)
“Personal virtue and self-sacrifice are the most effective tools of persuasion. . . . When it comes to proving religious truth, an ounce of love is worth a ton of argument.” (116-117)
“…the more virtuously one lives, the more truth one is able to access…” (117)
“…one’s sinful commitments cause cognitive interference by the will . . . . In order to apprehend truth, which is the goal of the intellectual life, one must live a moral life.” (118)
“The translation of the Psalms was Alfred’s last project, being only one-third complete at the king’s death. These psalms, primarily the songs of King David composed throughout the king of Israel’s tumultuous reign, had always had a special place in Alfred’s heart. Having memorized many of the psalms in his youth, Alfred had used these sacred words throughout his life to embolden himself in battle, encourage himself in despondency, humble himself in his sins, and comfort himself in his forgiveness. The entire spectrum of Alfred’s personal trials and triumphs seemed to have been lived out already by the shepherd king of Israel. More than any other text, the book of Psalms had become the poetry of Alfred’s life.
Thus, it is no surprise that when searching for the ‘books most necessary for all men to know,’ Alfred’s thoughts turned to the book of Psalms. This was fit reading material for the king and for the peasant, for the warrior and for the clergyman, for the novice and for the sage. Interestingly, of all the texts Alfred translated, the king’s rendering of the Psalms remained the most consistently literal throughout, with very little of the king’s own explanatory additions to the text. Alfred felt this was a book that needed little assistance in speaking to the Anglo-Saxon heart.” (191)
There probably is a relationship between not reading poetry and tolerating contemporary worship music. If one reads poetry, one comes to appreciate language that is well-crafted; in the process, one becomes less accepting of language that is poorly crafted. So, most contemporary worship makes me cringe not only musically but also lyrically (not to mention theologically). The commercial forces in our culture want us to be content with pablum, because it is easier to produce pablum than really good stuff. Those commercial forces have pushed us away from demanding disciplines such as reading verse (where there is almost no room for significant commercial profit); and in the process, we as a culture no longer notice inferior art, because we are surrounded by it.Check out the interview. This is a book I will be watching for.
"I want to show that atheism is not ultimately about arguments and evidence." (10)The New Atheism, Spiegel notes, “is little more than moral rebellion cloaked in academic regalia” (16).
"Atheism is not at all a consequence of intellectual doubts. Such doubts are mere symptoms of the root cause- moral rebellion. For the atheist, the missing ingredient is not evidence but obedience." (11)
We tend to rely, I think, too much on knowledge. Even if Johnny has memorized the Baltimore Catechism or the Westminster Confession, or even hundreds of verses of Scripture, if his imagination has been formed by the wider, secular culture, he will respond to temptations as a secularist, not as a Christian.He encoourages avoiding the warped stories which cascade from the television and developing a family culture more oriented to reading. He admits this will be difficult and will set you apart as odd in comparison with others.
He will know that fornication is wrong and that intercourse is a gift reserved for marriage, but he will feel that it is a recreational activity to be enjoyed ... When he brings himself to temptation, his feelings are more likely to move him than his thoughts, and of course once he falls, his thoughts will start to change to fit his feelings.
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Revulsion is a much better protection from the force of the passions than an intellectual understanding by itself. To feel “This is yucky” is not a final protection from sin, but it is better than thinking “This is wrong” but feeling “This is okay.” Lust offers the paradigmatic case (examples come quickly to mind), but this is true of pride, gluttony, envy, and all the rest, even sloth.
But it is worth the effort. Hearing his father or mother read a good story forces the child to hear and begin to imagine stories he would not necessarily read himself, and it gives you another time to talk with him about the deeper things, without being overtly religious in the way that puts off so many childrenHe continues:
Good stories read seriously and with enjoyment will help form a child’s imagination, and give it a shape it will never entirely lose, no matter what the child does when he grows older. But we would be foolish to rely on stories to do more than stories can. Wise Christian parents will immerse themselves and their children ever more deeply in the life of the Church, whose worship and teaching and charity and fellowship will be the most profound creator of the Christian imagination.
There they should meet Jesus. The world in which the child knows that Jesus is present is a world he will always live by, even in reaction and even when he convinces himself that it is an illusion. The well-formed imagination is a gift that keeps on giving.
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As St. James pointed out, even the devils believe, in the sense that they know what the reality is (James 2:19). But they cannot imagine that the reality is good. They may know of God the Father, but to them such Fatherhood feels like domination and oppression, because their imaginations are so completely corrupted. They do not hear “Thus says the Lord” as “Here is the antidote for the poison that is killing you,” but as “Down, vermin slaves.” Think of Uncle Andrew in The Magician’s Nephew, who hears Aslan’s kind words only as a threatening growl.
This year’s article surveying new study Bibles and Bible reference works for Preaching Magazine has just gone online. As with previous articles I have focused on study Bibles and commentaries though I also comment on surveys, dictionaries, and some works of biblical theology, biblical languages and church history.
By necessity the comments are brief. I hope that the article will be helpful to pastors and others teaching the Bible as they consider which of the recent books might be helpful to them in their ministries.

“But as for footmen like you and me, let us never desire to meet with the enemy or presume ourselves able to do better when we hear about the struggles of others. When we hear of others who have been sorely tested, let’s not be deluded by thoughts of our own manhood, for those who do so are often the ones who have the worst time of it when they are tested.” (p. 182-83)

As I mentioned previously, I am participating in a blog tour for the book, Holy Ground: Walking with Jesus as a Former Catholic, written by Chris Castaldo, one of the pastors at College Church in Wheaton, IL. Chris is well prepared to write such a book since he grew up Catholic but is now an evangelical. (Some of the questions I asked Chris were similar to the questions of others so there is some overlap with some other stops on the blog tour).
Here are four questions with Chris’ answers:
1.) Why did you write Holy Ground?
My former pastor and colleague, Kent Hughes, deserves credit for planting the idea to write Holy Ground. During my second year of ministry at College Church, I counseled several couples—one member a Catholic and the other a Protestant—helping them see that, despite doctrinal differences, their marriages could remain intact. With these folks in mind I eventually offered a Wednesday night class on the topic entitled “Perspective on Catholicism,” intended to bring a more biblically informed balance. With John 1:14 as our model, the class sought to emphasize the need to follow after Jesus’ example of “grace and truth.” The material eventually became a manuscript and, thanks to Zondervan, Holy Ground was born.
2.) What are the distinct features of Holy Ground that separate it from other such books?
Among evangelical books that address Catholicism, Holy Ground has a couple of features that make it unique. First, many such books convey an unkind attitude. The doctrinal emphasis of these works is commendable, but the irritable tone rings hollow and fails to exhibit the loving character of Jesus. It's the tone that my seminary professor warned against when he said, "Don't preach and write as though you have just swallowed embalming fluid. As Christ imparts redemptive life, so should his followers." This life is communicated in the content of God's message and also in its manner of presentation. Therefore, I seek to express genuine courtesy toward Catholics, even in disagreement.
Second, most books on Roman Catholicism and Evangelicalism emphasize doctrinal tenets without exploring the practical dimensions of personal faith. Important as it is to understand doctrine, the reality is there's often a vast difference between the content of catechisms and the beliefs of folks who fill our pews. Holy Ground is concerned with understanding the common ideas and experiences of real-life people.
3.) What do you miss most from the Roman Catholic tradition?
Great question! No one has asked me this yet. Of all the elements of which Catholic tradition consists, I’d say the one I miss most is the reverent ethos of the Mass. Even here at College Church where we work hard to emphasize transcendent realities, it’s rare that we focus on the cross with quite the same intensity that I remember from my boyhood parish. Granted, there are aspects of the Mass that are doctrinally and existentially troubling, seriously so; but the atmosphere of solemnity, organically woven into the overall worship service (and not simply tacked on to an otherwise regular sermon), unafraid of protracted moments of quietness, perhaps kneeling, concentrating on the crucified Savior with all our God-given senses, is something I’d like to see us more carefully incorporate into our services.
4.) What can a Roman Catholic learn from an evangelical?
I don’t mean to sound cheeky, but I think most of all we can help Catholics to understand the Gospel—the message of divine grace in Jesus’ death and resurrection accessed through faith apart from one’s meritorious behavior. This may sound terribly condescending and perhaps even anti-Catholic, but, to a large extent, it is the reality of the situation. Catholic philosopher Peter Kreeft describes the problem:
“There are still many who do not know the data, the gospel. Most of my Catholic students at Boston College have never heard it. They do not even know how to get to heaven. When I ask them what they would say to God if they died tonight and God asked them why he should take them into heaven, nine out of ten do not even mention Jesus Christ. Most of them say they have been good or kind or sincere or did their best. So I seriously doubt God will undo the Reformation until he sees to it that Luther’s reminder of Paul’s gospel has been heard throughout the church” (Peter Kreeft. “Ecumenical Jihad.” Reclaiming The Great Tradition. Ed. James S. Cutsinger. [Downers Grove: InterVarsity, 1997]. 27).
This is the concern of Holy Ground—that the grace of God in salvation remains central. When talking with Catholics, there are myriads of potential rabbit trails. We may enter into a conversation to talk about how Jesus provides life with meaning and suddenly find ourselves enmeshed in a debate about the apocrypha or Humanae Vitae. Sometimes it’s right to broach these subjects, but too often we do so at the expense of the gospel. This is tragic. What does it profit a person if he explicates a host of theological conundrums without focusing attention upon the death and resurrection of Jesus? In all of our discussion with Catholics we must consider, celebrate, and bear witness to the splendor and majesty of our Savior, the one who died, rose, and now lives.

I continue to enjoy greatly Rowland Prothero’s book, The Psalms In Human Life, where he the use of the psalms through the history of the church.
Here are a couple of quotes:
“From the treasure-house of the Psalter, whether in the ancient Latin version, or in vernacular prose, or in rough rhyme wedded to simple music, Roman Catholics and Protestants alike drew inspiration. The Psalms clave to the memories, and rooted themselves in the hearts of the people.” (p. 114)
Quoting Casaubon, a Huguenot scholar:
“This is the peculiarity of the Psalter, that everyone can use its words as if they were completely and individually his own.” 142

“This is the best book I have read that chronicles such pilgrimages. And it is full of godly commonsense."Significant praise from a significant source!

I have just finished reading Robert Godfrey’s spiritual autobiography, An Unexpected Journey: Discovering Reformed Christianity. It was a wonderful, refreshing read. The portrait of vibrant Christianity (in the church where he came to faith, and elsewhere) which he describes is so compelling. As a Baptist I have places of difference with Godfrey, but this book was good for my soul and I commend it to you. He discusses the importance of a vibrant community and the danger of turning our churches into “debating societies” where truth is discussed but less concern is given to caring for one another. He describes his own struggle with resting in the sincerity of his faith rather than just trusting the faithfulness of Christ (as noted previously). There is much pastoral wisdom to be found here.
Interestingly he structures most of the book around the Psalms. At the end of the book he discusses how valuable the Psalms have been to him. As anyone who has been reading this blog will know, I have been increasingly impressed with how central the Psalms were for the life and faith of our forebears coming out of the Reformation. When I see the strength of the trees which grew out of this soil, it makes me want to use the same fertilizer.
Interestingly, while Godfrey discusses the Psalms throughout, the chapter where he focuses on them is titled, “Passion.” There, in the closing words of the book, he writes of the Psalms:
“They have focused and united for me the theology, the worship, the piety, and the church life taught in the Scriptures. They have united for me head, heart, and mouth in the praise of the Lord. They are the soul of the Reformed faith.” (150)
It is all in vain, dear reader, that you and I have met, unless you have actually laid hold upon Christ Jesus, my Lord. On my part there was a distinct desire to benefit you, and I have done my best to that end. It pains me that I have not been able to do you good, for I have longed to win that privilege. I was thinking of you when I wrote this page, and I laid down my pen and solemnly bowed my knee in prayer for everyone who should read it. It is my firm conviction that great numbers of readers will get a blessing, even though you refuse to be of the number. But why should you refuse? If you do not desire the choice blessing which I would have brought to you, at least do me the justice to admit that the blame of your final doom will not lie at my door. When we two meet before the great white throne you will not be able to charge me with having idly used the attention which you were pleased to give me while you were reading my little book. God knoweth I wrote each line for your eternal good. ... The tears are in my eyes as I look at you and say, Why will you die?

“And you, my sister, who are inwardly consumed by the sweet and powerful need to love and be loved, none have appreciated the consolations of the family hearth better than you. Having been refused those consolations, you find yourself to be ‘lonely and afflicted’ (Psalm 25:16). Refused, but by whom? By blind fate? No, but by a fatherly providence. And why? In order to deprive you of that which is lavished on others? No, but to enrich you more than anyone else. Blieve it well, ‘God has provided something better for [you]’ (Hebrews 11:40) in reducing you to seek your fullness in his love and to confine all the most legitimate, most noble, most inalienable desires of your being to him alone” (63).