Monday, July 28, 2014

Sunday @ Refresh

I used to blog each day during family camp.

Then I became the director/co-director and stopped

But I was looking at past years posts the other and it was kind of a neat trip down memory lane, so I'll do it again.

Being in charge of family camp (now called Refresh) makes camp a lot different... especially Sunday. It's a whirlwind. Here are the highlights...

Got to sleep in a little after a fairly restless night
Finished up some little odds and ends
The registration process began and lasted the whole afternoon and through dinner
Had 3 choc. milks for dinner
Service went really well w/Chris Stephens & Tom Harding
Had some good conversations after service
Finished up helping Katie in campus center
Watched/played some Super Tecmo Bowl w/Joe & Nick
Debriefed with Katie until 1am (which is now)

Monday, June 30, 2014


By grace ye are saved through faith (Ephesians 2:8)

Grace (the undeserved favor of God) is the source of salvation. Faith is the condition of salvation.

But what faith is it that saves us? Faith that God exists will not save you. Nor will faith in the right set of doctrines. Indeed, not even genuine and positive interest in the person of Christ will save you. It is faith in Christ that saves you. Most specifically, it is faith in the purpose of his death and the power of his resurrection. And it is not just mental assent, but also a hearty trust in him.

What, though, is meant by the term salvation? We are saved from sin. We are saved from the guilt that it brought upon us and from the power that it has on us. We are so saved from the power of sin, in fact, that a person of faith ceases to continually sin, to willfully sin, or to desire sin. The faithful person is free from sin.

There are all sorts of objections one could make against this doctrine. Doesn’t it make works too unnecessary? Doesn’t it make salvation too easy? Only misunderstood versions of the doctrine are subject to such critique.

In the end, salvation by faith is the root of our Reformation faith. The enemy hates this truth and tried to stifle those who revived it, but to no avail. Thanks be to God for salvation by faith!

Saturday, June 28, 2014


It is the covenant of grace that God through Christ has established with people in all ages, but in paradise (and in the minds of many people today) there was/is another covenant… a covenant of works.

The covenant of works was available to Adam/Eve. It required perfect obedience. The first couple would have had to be perfect inwardly and outwardly, perfect to every degree, and perfect in an uninterrupted manner in order to receive the benefits of that covenant. Obviously, however, the first couple failed in all of these ways.

And how foolish it is for anyone else to think they could possibly be saved by this covenant. What person, since The Fall, could even come close to making a claim to perfection? Who avoids outward, let alone inward sin? Who has a perfect past? Who could create such a future?

The covenant of grace is the only hope for humanity, for it is not based on the achievements of sinful people, but on the achievements of Jesus. Only the covenant of grace reaches out to sinners and pays the price of sin. It is the only covenant God is offering and, in any case, the only one that works.

Stop wasting your time trying to be saved by works. Don’t make excuses about why you can’t, right now, receive salvation by grace through faith. There are no prerequisites. Besides, the only good that you could possibly offer is found only on the other side of grace.

Thursday, June 19, 2014

CS Lewis Passes on Pacifism (Pt. 3)

In this series, I'm critiquing C.S. Lewis' essay Why I am Not a Pacifist bit by bit. With this particular post, I'd like to respond to his statement that "On the test of fact... I find the Pacifist position weak."

You may be wondering what 'fact' (supposed by pacifists to be true) Lewis weighed and found wanting. The fact in question is whether or not "wars always do more harm than good." Apparently, this is "the main contention urged as fact by Pacifists." It is, of course, entirely possible that the pacifists Mr. Lewis encountered were exclusively of this contention, but if so that is an unfortunate reality because it prevents Lewis from responding to contemporary Evangelical pacifism.

In my observation, most contemporary Evangelical pacifists do not argue pragmatically. In other words, they do not hold to their pacifism because pacifism always yields the best results. Truth be told, some of them would probably agree that "wars always do more harm than good," but few of them, it seems to me, would fail to recognize that some wars created a better situation on earth than would have been produced by simply refusing to fight.

Lewis dismisses the supposed 'fact' that "wars always do more harm than good" on the grounds that this is merely speculative. I completely agree. I also agree with Lewis that "wars never do half of the good which the leaders... say they are going to do." What's more, I agree that "history is full of useful wars as well as useless wars." My issue is that my pacifism doesn't rest on the 'fact' disputed in this section to any degree. I think that it was better for the allies to stop Hitler than it would have been for them to sit idly by.

Lewis has made a good argument against those who are pacifist for pragmatic reasons, but will he have any good arguments against Christ-based pacifism?

Tuesday, June 17, 2014

CS Lewis Passes On Pacifism (Pt. 2)

In his essay Why I am Not a Pacifist, C.S. Lewis discusses the conscience as the means by which humans decide between right and wrong. A person's conscience is formed by their appraisal of the facts, by intuition, by reasoning, and by authority. One should always go where their conscience leads them, but their conscience should go where these factors lead it. In other words, if a man's conscience insists that he never utilize violence, then under no circumstances should that man utilize violence. But, Lewis would add, that man should re-look at the facts, intuitions, reasons, and authorities involved so as to come to a better conclusion (re-forming his conscience).

All of this was in response to the over-arching question "How do we decide what is good or evil?" Lewis accepted the "usual answer" of conscience. I was tempted to respond in protest. Isn't Christ himself to be our deciding factor? But, of course, even our understandings and interpretations of Christ get filtered by the facts that we perceive to be true, our intuitions, our reasoning, and our evaluation of authorities.

The rest of Lewis' essay is essentially a discussion of how pacifism stands or falls in light of these filters, which are not altogether different from what we call in my tradition "The Wesleyan Quadrilateral" (Scripture, Tradition, Reason, Experience). With his word "authority" Lewis includes both Scripture and tradition. His word "facts" and "reasoning" both fit under the reason category. His word "intuition," I think, fits with our experience (which includes the experience of our emotions/sentiments). Lewis is basically putting pacifism up against the quadrilateral.

In part 3, we'll begin walking that path with him.

But before we get to that, I want to express my agreement with something Lewis says just before he begins that journey. He states, "Mathematical certainty is not here to be looked for." In other words, Lewis admits, as we all must, that when dealing with an issue as big as church vs. culture, war vs. peace, etc., and with as many factors as Scripture, tradition, reason, and experience... we are dealing with something too big and too complex to come to dogmatic conclusions about. There is legitimate debate about these issues. Good Christians will disagree.