I came across this letter by Martin Luther during my shepherding group at the seminary. It was written in 1516, which is very soon after his conversion. In it you see Luther's clear emphasis on growing in one's understanding of Christ's righteousness. As we despise our own ability to stand before God and grow in our love for Christ, we become more loving and accepting of others. I have typed much of the letter below.
Letter to George Spenlein: "Learn Christ,...the crucified"
Wittenberg, April 8th, 1516
To the devoted and upright Brother George Spenlein, Augustinian Hermit at the Memmingen Convent, from his friend whom he accepts in the Lord.
...I would gladly know how things are with your soul. Have you finally become sick and tired of your own righteousness and taken a deep breath of the righteousness of Christ and learned to trust in it? For in these days the temptation of presumption glowers in many people and especially in those who want with all their strength to be good and righteous. They do not know the righteousness of God, which in Christ is given us freely as a gift so richly overflowing, and they attempt to do good until they at last have the confidence to stand before God, garlanded at once with their own virtues and merits. This, of course, must be impossible. You also lived among us with this opinion (or rather, this error), and I also believed it. Yes, and I still fight against this craziness and have not yet finished the fight.
Therefore, my dear brother, learn Christ, specifically, the Crucified. Learn to sing him and in your despair at yourself to say to him, "You, Lord Jesus, are my righteousness; I, on the other hand, am your sin. You have taken upon yourself what is mine and given me as a present what is yours. You took upon yourself what you were not and gave me the gift of what I was not." Watch out for yourself that you do not one day strive for such purity that you do not even see yourself as a sinner, nor even want to be one. For Christ dwells only in sinners. That is why, of course, Christ descended from heaven-where he dwelt with the righteous- so that he might also dwell in sinners. Always remember this love of Christ, and you wll experience the sweetest divine comfort of all. For if we had to achieve a cheerful conscience through our own worry and sorrow, then for what purpose did Christ die? Therefore, you will find peace in Christ only through a confident despair in yourself and your works. Then, in addition, learn from Christ himself how in accepting you he has made your sins his and also made his righteousness to be yours.
When you believe that firmly, as you must (because one who does not believe it is cursed), then you also accept those who are disobedient and still erring and bear with them patiently. Make their sins your own, and, if there is something good about yourself, then let it belong to them. For this is what the Apostle teaches: "Welcome one another, just as Christ has welcomed you, for the glory of God" (Rom 15:7); and once again, "Let the same mind be in you that was in Christ Jesus, who, though he was in the form of God, did not exploit it, etc." (Phil 2:5). So also, if you consider yourself to be better, do not exploit it, as if it belongs to you alone, but empty yourself (Phil 2:7); forget who you are and be like one of them, so that you bear them up.
...If you lack anything, then cast it at the feet of the Lord Jesus and ask him for it. He will teach you everything-just take note of what he has done for you and for everyone, so that you also learn what you are obligated to do for tohers. If Christ had wnated to live only among the good and had wanted to die only for his friends, then for whom could he possibly have died, or with whom could he have ever lived?
Follow that, my dear brother, and pray for me, and the Lord be with you. Farewell in the Lord. Wittenberg... Your brother, Martin Luther, Augustinian
This letter gets to the heart of Luther- Christ's righteosness alone and despising one's own works. It also shows the horizontal effect (loving and serving others) through having a righteousness that is based upon Christ alone.
If you enjoy reading letters such as this one by Luther, pick up the one of the volumes in Luther's Works (3 volumes containing Luther's various letters). If you want to know Luther's thoughts on things ranging from theology to the trivial, check out his Tabletalk. It is also one of the volumes in Luther's Works.
Tuesday, May 1, 2007
Sunday, April 15, 2007
Elizabeth Prentiss, John Bunyan and loss of the feeling of the presence of God
My wife, along with many other women, have benefited greatly from the ministry of Carolyn Mahaney and her blog. It's called Girltalk- you can check it by clicking on this link: http://girltalk.blogs.com/.
One of the books they have suggested reading (and Mary has grealty enjoyed) is a book entitled Elizabeth Prentiss: More Love to Thee. She was a pastor's wife who lived in New York City in the 1800's. She was an incredible woman of God who wrote the famous hymn More Love to Thee and authored a book entitled Stepping Heavenward. I had heard about her life through Mary, and last night I decided to look through the book. I was amazed to see one chapter in which she describes a period of spiritual desolation in her life. She compares her times of trial to that of John Bunyan, whose experience is recounted in Grace Abounding to the Chief of Sinners. Prentiss writes,
"I knew, for years, the sweetest peace and rest, with periods of joy that was almost insupportable. At the same time I never thought myself sinless. I only knew that I had a perfect Saviour, and the instant I fell into inadvertent sin, I asked Him to forgive me, and He did...But whether I was exalted by the abundance of revelations, or whatever else might be the reason, I was suddenly cast down from heaven to hell- yes, to hell; for the loss of the Presence, in which I had lived so long, is nothing less; and I have been in this valley of humiliation eighteen months, or somewhere near that, and it has been precisely like that described by Bunyan. I used to preach, in season and out of season, the doctrine that anybody could live in perfect peace; but now I have to an experience wholly new, and I know other Christians in the same condition...Now you may never need and so never have such an awful affliction, but as I have learned it through personal experience, I cannot doubt that God has permitted it for some wise, some kind reason, for which I shall bless Him in the next life, if I never know enough to do it in this. As He could not severely hurt me by taking away any beloved earthly object, since if He were left, enought would be left to make life perfectly sweet, He has come nearer, and inflicted blows of tenfold severity. Madame Guyon had nearly seven years of such desolation, and it completed the work God was resolved to do in her...Certainly I could not have endured, in my youth, the anguish of the last months."
I think Prentiss's experience could writely be described by Luther's understanding of anfechtung (see previous post about Luther). We don't know all of what God intends for us when these type of periods occur in their lives. I love how Prentiss syas, " Icannot doubt that God has permitted it for some wise, some kind reason, for which I shall bless Him in the next life, if I never know enought to do it in this." We often can only read God's providence by looking back upon our lives years later-it's tough to read providence in the present. However, certain things happen to us that we find no certain reason as to why they occur, even years after they occur, and probably won't know until we get to heaven. But Scripture does promise that God causes all things to work together to those who love him, even if we can't understand them.
Scripture commands us to have joy and peace in the Lord. Yet the testimony of Bunyan, Prentiss, Luther, and others is that God takes the feeling of his presence away from his saints for his own wise purpose. Jesus himself felt deserted, and it is an appropriate trial for those who so enjoy and delight in God.
I would greatly encourage all to read Grace Abounding to the Chief of Sinners by John Bunyan. You may not experience a time such as this in your life, but it will be almost as important as the Bible if you do.
One of the books they have suggested reading (and Mary has grealty enjoyed) is a book entitled Elizabeth Prentiss: More Love to Thee. She was a pastor's wife who lived in New York City in the 1800's. She was an incredible woman of God who wrote the famous hymn More Love to Thee and authored a book entitled Stepping Heavenward. I had heard about her life through Mary, and last night I decided to look through the book. I was amazed to see one chapter in which she describes a period of spiritual desolation in her life. She compares her times of trial to that of John Bunyan, whose experience is recounted in Grace Abounding to the Chief of Sinners. Prentiss writes,
"I knew, for years, the sweetest peace and rest, with periods of joy that was almost insupportable. At the same time I never thought myself sinless. I only knew that I had a perfect Saviour, and the instant I fell into inadvertent sin, I asked Him to forgive me, and He did...But whether I was exalted by the abundance of revelations, or whatever else might be the reason, I was suddenly cast down from heaven to hell- yes, to hell; for the loss of the Presence, in which I had lived so long, is nothing less; and I have been in this valley of humiliation eighteen months, or somewhere near that, and it has been precisely like that described by Bunyan. I used to preach, in season and out of season, the doctrine that anybody could live in perfect peace; but now I have to an experience wholly new, and I know other Christians in the same condition...Now you may never need and so never have such an awful affliction, but as I have learned it through personal experience, I cannot doubt that God has permitted it for some wise, some kind reason, for which I shall bless Him in the next life, if I never know enough to do it in this. As He could not severely hurt me by taking away any beloved earthly object, since if He were left, enought would be left to make life perfectly sweet, He has come nearer, and inflicted blows of tenfold severity. Madame Guyon had nearly seven years of such desolation, and it completed the work God was resolved to do in her...Certainly I could not have endured, in my youth, the anguish of the last months."
I think Prentiss's experience could writely be described by Luther's understanding of anfechtung (see previous post about Luther). We don't know all of what God intends for us when these type of periods occur in their lives. I love how Prentiss syas, " Icannot doubt that God has permitted it for some wise, some kind reason, for which I shall bless Him in the next life, if I never know enought to do it in this." We often can only read God's providence by looking back upon our lives years later-it's tough to read providence in the present. However, certain things happen to us that we find no certain reason as to why they occur, even years after they occur, and probably won't know until we get to heaven. But Scripture does promise that God causes all things to work together to those who love him, even if we can't understand them.
Scripture commands us to have joy and peace in the Lord. Yet the testimony of Bunyan, Prentiss, Luther, and others is that God takes the feeling of his presence away from his saints for his own wise purpose. Jesus himself felt deserted, and it is an appropriate trial for those who so enjoy and delight in God.
I would greatly encourage all to read Grace Abounding to the Chief of Sinners by John Bunyan. You may not experience a time such as this in your life, but it will be almost as important as the Bible if you do.
Wednesday, April 11, 2007
Luther, Constipation, and Depression Medication
Two weeks ago I finished a paper on Luther and his fight for assurance of salvation. I was amazed by the intensity of the inward battle that he fought, both prior to and after his conversion. In God's sovereignty, Luther's personal struggle was used to begin the Protestant Reformation. Here is a sample of how God sometimes appeared to him:
"I knew a man [scholars believe that Luther is referring to himself], who said that he had often suffered these pains (internal torments) in the shortest possible compass of time, so great and infernal that ‘nor tongue nor pen can show’ nor can those believe who have not experienced, so that if they were completed, or lasted half an hour, or even the tenth part of an hour, he would utterly perish, and his bones be reduced to ashes. Then God appears horrifyingly angry and with him, the whole creation. There can be no flight, no consolation, neither within nor without, but all is accusation. Then he laments, ‘I am cast away from thy face: Lord, accuse me not in thy Wrath.’ In this moment, marvelous to relate, the soul cannot believe it can ever be redeemed, but believes that it is suffering a punishment not yet complete,. . . and left only with naked longing for help and terrifying trembling, but it knows not whence help can come."[1]
[1] Martin Luther, W.A. 1.558.7.33, quoted in Gordon Rupp, The Righteousness of God (London: Hodder and Soughton, 1953), 110.
Luther often referred to these time of inward battles using the German word anfechtung, which doesn't have a word for word literal translation. One author refers to anfechtung as either a trial sent from God, a direct attack of Satan, or all the feelings of doubt, turmoil, panic, despair, and desperation that one may experience. Luther struggled with this periodically throughout his life, and it even affected him physically.
Luther had severe constipation. He often would spend hours on the toilet. But instead of reading contemporary bathroom literature like Sports Illustrated, he would spend his time meditating on Scripture and writing various literature. He at times attributed his constipation as an attack from Satan, and it is quite reasonable to believe that all of his spiritual battles- the torment in his mind- had great effects upon his physical body, including constipation.
Now, I'm sure Luther probably used whatever he could to deal with his constipation. I'm not the most informed person in the world regarding health issues- but I do know that fiber is suppossed to help with constipation. It loosens up the bowels or something like that. If they had laxatives, I'm sure his friends would have recommended that he used one- this could be of great help.
What is my point? Luther's spiritual struggles caused his body to physically go haywire. Medicine could treat the physical symptoms, but couldn't directly effect his battle to perceive God as gracious. However, a laxative certainly could have helped him quite a bit with his constipation, and therefore he would have more mental and physical energy available to fight off wrong thinking and beliefs about God.
Now, let's jump almost 500 years ahead to 2007. It is well documented that stress, anxiety, and depression affect the body physically. People experience headaches, insomnia, back pain, and countless other things as a result of this. Christians are not immune- their fight to trust and rest in Christ can be draining- to the point that their bodies are depleted. This makes complete sense since humans are both soul and body- what goes on with the soul affects the body. Therefore, if depression medication can help the physical effects on the body, why should Christians be afraid that they should not take it? Yes, Godly counsel needs to be obtained to see what is the root problem at hand, but if the Christian is putting his hope in God and knows that Christ is sovereignly in control and brings joy after nights of weeping, then he should utilize depression medication as a gift from God just as he would a laxative if constipation was a problem. I know there are many issues involved with this debate, and my intention was not to cover every single one of them. However, after talking with several people, I do believe that the Biblical counseling model may unintentionally (or perhaps intentionally) be anti-science. Here's what I mean:
Many in Biblical counseling are very cautious about depression medication. There caution is grounded, for depression medication along with numerous other meds are overprescribed. Because of this abuse, Biblical counselors typically don't recommend or even suggest someone who is struggling with depression to take meds. Someone can be sincerely seeking Christ and yet be in thick darkness. Certainly this is the experience of many of authors of the Psalms- Here is an example: Psalm 77:3-4 "When I remember God, I moan; when I meditate, my spirit faints. Selah 4 You hold my eyelids open; I am so troubled that I cannot speak." (See also Psalm 88 and Psalm 102, where the psalmist can't eat he is so troubled). Insomnia, loss of appetite, pains the bones, and other things result from spiritual warfare (and sometimes sin- Psalm 32). So people can be in darkness and there body wastes away while they seek the Lord. God understands in will bring them through the trial, however, the trial can be made more bearable if the person takes sleep medication for his insomnia. Biblical counselors will most likely say that taking sleep medication is permissable, yet they will not recommend anti-depressants. In my opinion, this is not looking out for the person's best interests. Essentially, not recommending something that could be (not always) extremely helpful to strengthen the individual is bypassed.
Instead, I believe the counselor should at times recommend anti-depressants on top of spiritual counsel. If someone comes into the counselor's office and says something like, "Bob, I feel like I'm at the end of my rope. I call out to the Lord day and night, I seek him in his word, and am asking for grace to help me believe his promises. Nevertheless, I don't eat much, can't sleep, can't concentrate, or think of anything else but my problems. What should I do?"
First of all, there is no scripted response to anyone who comes for counseling, regardless of the issue. But certainly as the counselor investigates, asks questions, and offers advice, somewhere in the response should be. "Brother, you are seeking the Lord, and God is at work through this trial. Keep seeking the Lord, crying out to him, asking for his grace, meeting up with others. Also, you may want to consider taking some sleeping pills and anti-depressants. These may help you get through the day while you go through this trial. Let's meet up over the next couple of weeks and try to figure out what's going on spiritually." In this situation, the counselor recommends the meds not at the expense of council, but rather in addition to it. Unfortunately, the Biblical counseling model has overreacted to the abuse of anti-depressants and has thrown out the baby with the bathwater.
I know much more could be said, but I've already written for an hour! Please leave comments if you'd like.
"I knew a man [scholars believe that Luther is referring to himself], who said that he had often suffered these pains (internal torments) in the shortest possible compass of time, so great and infernal that ‘nor tongue nor pen can show’ nor can those believe who have not experienced, so that if they were completed, or lasted half an hour, or even the tenth part of an hour, he would utterly perish, and his bones be reduced to ashes. Then God appears horrifyingly angry and with him, the whole creation. There can be no flight, no consolation, neither within nor without, but all is accusation. Then he laments, ‘I am cast away from thy face: Lord, accuse me not in thy Wrath.’ In this moment, marvelous to relate, the soul cannot believe it can ever be redeemed, but believes that it is suffering a punishment not yet complete,. . . and left only with naked longing for help and terrifying trembling, but it knows not whence help can come."[1]
[1] Martin Luther, W.A. 1.558.7.33, quoted in Gordon Rupp, The Righteousness of God (London: Hodder and Soughton, 1953), 110.
Luther often referred to these time of inward battles using the German word anfechtung, which doesn't have a word for word literal translation. One author refers to anfechtung as either a trial sent from God, a direct attack of Satan, or all the feelings of doubt, turmoil, panic, despair, and desperation that one may experience. Luther struggled with this periodically throughout his life, and it even affected him physically.
Luther had severe constipation. He often would spend hours on the toilet. But instead of reading contemporary bathroom literature like Sports Illustrated, he would spend his time meditating on Scripture and writing various literature. He at times attributed his constipation as an attack from Satan, and it is quite reasonable to believe that all of his spiritual battles- the torment in his mind- had great effects upon his physical body, including constipation.
Now, I'm sure Luther probably used whatever he could to deal with his constipation. I'm not the most informed person in the world regarding health issues- but I do know that fiber is suppossed to help with constipation. It loosens up the bowels or something like that. If they had laxatives, I'm sure his friends would have recommended that he used one- this could be of great help.
What is my point? Luther's spiritual struggles caused his body to physically go haywire. Medicine could treat the physical symptoms, but couldn't directly effect his battle to perceive God as gracious. However, a laxative certainly could have helped him quite a bit with his constipation, and therefore he would have more mental and physical energy available to fight off wrong thinking and beliefs about God.
Now, let's jump almost 500 years ahead to 2007. It is well documented that stress, anxiety, and depression affect the body physically. People experience headaches, insomnia, back pain, and countless other things as a result of this. Christians are not immune- their fight to trust and rest in Christ can be draining- to the point that their bodies are depleted. This makes complete sense since humans are both soul and body- what goes on with the soul affects the body. Therefore, if depression medication can help the physical effects on the body, why should Christians be afraid that they should not take it? Yes, Godly counsel needs to be obtained to see what is the root problem at hand, but if the Christian is putting his hope in God and knows that Christ is sovereignly in control and brings joy after nights of weeping, then he should utilize depression medication as a gift from God just as he would a laxative if constipation was a problem. I know there are many issues involved with this debate, and my intention was not to cover every single one of them. However, after talking with several people, I do believe that the Biblical counseling model may unintentionally (or perhaps intentionally) be anti-science. Here's what I mean:
Many in Biblical counseling are very cautious about depression medication. There caution is grounded, for depression medication along with numerous other meds are overprescribed. Because of this abuse, Biblical counselors typically don't recommend or even suggest someone who is struggling with depression to take meds. Someone can be sincerely seeking Christ and yet be in thick darkness. Certainly this is the experience of many of authors of the Psalms- Here is an example: Psalm 77:3-4 "When I remember God, I moan; when I meditate, my spirit faints. Selah 4 You hold my eyelids open; I am so troubled that I cannot speak." (See also Psalm 88 and Psalm 102, where the psalmist can't eat he is so troubled). Insomnia, loss of appetite, pains the bones, and other things result from spiritual warfare (and sometimes sin- Psalm 32). So people can be in darkness and there body wastes away while they seek the Lord. God understands in will bring them through the trial, however, the trial can be made more bearable if the person takes sleep medication for his insomnia. Biblical counselors will most likely say that taking sleep medication is permissable, yet they will not recommend anti-depressants. In my opinion, this is not looking out for the person's best interests. Essentially, not recommending something that could be (not always) extremely helpful to strengthen the individual is bypassed.
Instead, I believe the counselor should at times recommend anti-depressants on top of spiritual counsel. If someone comes into the counselor's office and says something like, "Bob, I feel like I'm at the end of my rope. I call out to the Lord day and night, I seek him in his word, and am asking for grace to help me believe his promises. Nevertheless, I don't eat much, can't sleep, can't concentrate, or think of anything else but my problems. What should I do?"
First of all, there is no scripted response to anyone who comes for counseling, regardless of the issue. But certainly as the counselor investigates, asks questions, and offers advice, somewhere in the response should be. "Brother, you are seeking the Lord, and God is at work through this trial. Keep seeking the Lord, crying out to him, asking for his grace, meeting up with others. Also, you may want to consider taking some sleeping pills and anti-depressants. These may help you get through the day while you go through this trial. Let's meet up over the next couple of weeks and try to figure out what's going on spiritually." In this situation, the counselor recommends the meds not at the expense of council, but rather in addition to it. Unfortunately, the Biblical counseling model has overreacted to the abuse of anti-depressants and has thrown out the baby with the bathwater.
I know much more could be said, but I've already written for an hour! Please leave comments if you'd like.
Saturday, April 7, 2007
John Newton and the stages of the Christian Life
I often think back upon my days following my conversion and remember the great joy and boldness that I had for the Lord. It seems like new Christians will share the gospel with anything that walks-they feel a pressing need to share with others the reality of judgment after death, the hopelessness of man, and the forgiveness available in Christ. New Christians are so overcome by the change in their lives- how they have a hunger for the Bible and the things of God. Although tempted by things from their former lives, they realize that sin does not bring joy and that the soul can only be satisfied in the things of God. They are blessed with feelings of joy in God, and these feelings are fairly constant. They are people of great joy and desire.
However, after some point in time (it could be months or years), the new convert enters a stage of great spiritual conflict in his life, where feelings of joy in the things of the Lord are substantially reduced. He begins to see the inner evils of his heart in a way that he previously was not able to see. John Newton writes about the difference between these two stages:
"I think the characteristic of the state of A [the new convert] is desire, and of B [the next stage in the Christian life] is conflict. Not that B's desires have subsided, or that A was a stranger to conflict; but as there was sensible eagerness and keeness in A's desires, which perhaps, is seldom known to be equally strong afterwards; so there are usually trials and exercises in B's experience, something different in their kind, and sharper in their measure, than what A was exposed to, or indeed had strength to endure."
God blesses us after conversion with great experiences of the closeness and nearness of Christ. Our temptations and trials are often short-lived (not for everyone, but normally speaking) and then we once again gain a renewed sense of Christ's love for us. Our faith cannot stand to be tested with severe inner trials. Yet their comes a time in the Christian's life (not for everyone, but for most) when temptations and trials are long lasting- the closeness and comforts of God's presence are taken away. Like the Psalmist, we feel as though God has hidden his face from us, although we know His word assures that his steadfast love remains upon us. It is during these times that the Lord is teaching us many things- most importantly the lesson of living solely upon the truth of God's word. Certainly he is also teaching us the depth of our wicked hearts. Newton goes onto say about stage B in the Christian life:
"He knows that his heart is 'deceitful and desperately wicked;' but he does not, he cannot know at first the full meaning of that expression. Yet it is for the Lord's glory, and will in the end make his grace and love still more precious, that B should find new and mortifying proofs of an evil nature as he goes on, such as he could not once have believed had they been foretold to him, as in the case of Peter, Mark 14:29. And, in effect, the abominations of the heart do not appear in their full strength and aggravation, but in the case of one, who, like B, has tasted that the Lord is gracious, and rejoiced in his salvation. The exceeding sinfulness of sin is manifested, not so much by its breaking through the restraint of threatenings and commands, as by its being capable of acting against light and against love."
To read the entire work by Newton where he discusses different stages of the Christian life, click on the link. http://www.christianpsych.org/Articles/Newton.1.pdf
The point is this: If you want to grow in your understanding of God's grace and love, be prepared to see just who you really are! Newton wrote a hymn describing this experience:
I Asked the Lord
1. I asked the Lord that I might grow
In faith and love and every grace
Might more of His salvation know
And seek more earnestly His face
2. Twas He who taught me thus to pray
And He I trust has answered prayer
But it has been in such a way
As almost drove me to despair
3. I hoped that in some favored hour
At once He'd answer my request
And by His love's constraining power
Subdue my sins and give me rest
4. Instead of this He made me feel
The hidden evils of my heart
And let the angry powers of Hell
Assault my soul in every part
5. Yea more with His own hand
He seemedIntent to aggravate my woe
Crossed all the fair designs I schemed,
Cast out my feelings, laid me low
6. Lord why is this, I trembling cried
Wilt Thou pursue thy worm to death?
"Tis in this way" The Lord replied"
I answer prayer for grace and faith
"7. "These inward trials I employ
From self and pride to set thee free
And break thy schemes of earthly joy
That thou mayest seek thy all in me,
That thou mayest seek thy all in me."
However, after some point in time (it could be months or years), the new convert enters a stage of great spiritual conflict in his life, where feelings of joy in the things of the Lord are substantially reduced. He begins to see the inner evils of his heart in a way that he previously was not able to see. John Newton writes about the difference between these two stages:
"I think the characteristic of the state of A [the new convert] is desire, and of B [the next stage in the Christian life] is conflict. Not that B's desires have subsided, or that A was a stranger to conflict; but as there was sensible eagerness and keeness in A's desires, which perhaps, is seldom known to be equally strong afterwards; so there are usually trials and exercises in B's experience, something different in their kind, and sharper in their measure, than what A was exposed to, or indeed had strength to endure."
God blesses us after conversion with great experiences of the closeness and nearness of Christ. Our temptations and trials are often short-lived (not for everyone, but normally speaking) and then we once again gain a renewed sense of Christ's love for us. Our faith cannot stand to be tested with severe inner trials. Yet their comes a time in the Christian's life (not for everyone, but for most) when temptations and trials are long lasting- the closeness and comforts of God's presence are taken away. Like the Psalmist, we feel as though God has hidden his face from us, although we know His word assures that his steadfast love remains upon us. It is during these times that the Lord is teaching us many things- most importantly the lesson of living solely upon the truth of God's word. Certainly he is also teaching us the depth of our wicked hearts. Newton goes onto say about stage B in the Christian life:
"He knows that his heart is 'deceitful and desperately wicked;' but he does not, he cannot know at first the full meaning of that expression. Yet it is for the Lord's glory, and will in the end make his grace and love still more precious, that B should find new and mortifying proofs of an evil nature as he goes on, such as he could not once have believed had they been foretold to him, as in the case of Peter, Mark 14:29. And, in effect, the abominations of the heart do not appear in their full strength and aggravation, but in the case of one, who, like B, has tasted that the Lord is gracious, and rejoiced in his salvation. The exceeding sinfulness of sin is manifested, not so much by its breaking through the restraint of threatenings and commands, as by its being capable of acting against light and against love."
To read the entire work by Newton where he discusses different stages of the Christian life, click on the link. http://www.christianpsych.org/Articles/Newton.1.pdf
The point is this: If you want to grow in your understanding of God's grace and love, be prepared to see just who you really are! Newton wrote a hymn describing this experience:
I Asked the Lord
1. I asked the Lord that I might grow
In faith and love and every grace
Might more of His salvation know
And seek more earnestly His face
2. Twas He who taught me thus to pray
And He I trust has answered prayer
But it has been in such a way
As almost drove me to despair
3. I hoped that in some favored hour
At once He'd answer my request
And by His love's constraining power
Subdue my sins and give me rest
4. Instead of this He made me feel
The hidden evils of my heart
And let the angry powers of Hell
Assault my soul in every part
5. Yea more with His own hand
He seemedIntent to aggravate my woe
Crossed all the fair designs I schemed,
Cast out my feelings, laid me low
6. Lord why is this, I trembling cried
Wilt Thou pursue thy worm to death?
"Tis in this way" The Lord replied"
I answer prayer for grace and faith
"7. "These inward trials I employ
From self and pride to set thee free
And break thy schemes of earthly joy
That thou mayest seek thy all in me,
That thou mayest seek thy all in me."
Monday, April 2, 2007
The Purpose of this Blog
So I've given in to the cultural pressure to become a blogger. There are two main reasons why I want to do this:
1. To let friends and family have quick access as to what is going on in the life of Adam McCulloch and family.
2. To share things with others that I believe are important for living the Christian life.
The title for the blog, And Can It Be, is from the great hymn by Charles Wesley. It accurately describes the amazement that I have over God saving a wretch like me at such great cost to himself. The Christian life is spent in growing in our understanding of the glory, majesty, and love of Christ. As we grow in our understanding and experience of Christ's love for us, we fulfill our purpose of worshipping God for all of who He is. The lyrics are listed below:
1. And can it be that I should gainAn interest in the Savior's blood? Died He for me who caused His pain! For me who Him to death pursued? Amazing love! How can it be That Thou, my God, should die for me?
Chorus: Amazing love! How can it be That Thou, my God, should die for me! Amazing love! How can it be That Thou, my God, should die for me!
2. He left His Father's throne above, So free, so infinite His grace!Emptied Himself of all but love, And bled for Adam's helpless race. 'Tis mercy all, immense and free, For O my God, it found out me!
3. Long my imprisoned spirit lay, Fast bound in sin and nature's night; Thine eye diffused a quickening ray;I woke, the dungeon flamed with light;My chains fell off, my heart was free,I rose, went forth, and followed Thee.
4. No condemnation now I dread; Jesus, and all in Him, is mine; Alive in Him, my living Head, And clothed in righteousness divine,Bold I approach the eternal throne, And claim the crown, through Christ my own.
I confess that I have extreme difficulty in grasping the truths stated in this hymn. I think Charles Wesley did as well because the first line of the song is one of amazement and wonder. And Can It Be that God saves sinners? Yes, he does. From all eternity God has planned to save sinners through Jesus. My hope is that this blog will spur myself and others onto the praise of him who has called us out of darkness into his marvelous light.
1. To let friends and family have quick access as to what is going on in the life of Adam McCulloch and family.
2. To share things with others that I believe are important for living the Christian life.
The title for the blog, And Can It Be, is from the great hymn by Charles Wesley. It accurately describes the amazement that I have over God saving a wretch like me at such great cost to himself. The Christian life is spent in growing in our understanding of the glory, majesty, and love of Christ. As we grow in our understanding and experience of Christ's love for us, we fulfill our purpose of worshipping God for all of who He is. The lyrics are listed below:
1. And can it be that I should gainAn interest in the Savior's blood? Died He for me who caused His pain! For me who Him to death pursued? Amazing love! How can it be That Thou, my God, should die for me?
Chorus: Amazing love! How can it be That Thou, my God, should die for me! Amazing love! How can it be That Thou, my God, should die for me!
2. He left His Father's throne above, So free, so infinite His grace!Emptied Himself of all but love, And bled for Adam's helpless race. 'Tis mercy all, immense and free, For O my God, it found out me!
3. Long my imprisoned spirit lay, Fast bound in sin and nature's night; Thine eye diffused a quickening ray;I woke, the dungeon flamed with light;My chains fell off, my heart was free,I rose, went forth, and followed Thee.
4. No condemnation now I dread; Jesus, and all in Him, is mine; Alive in Him, my living Head, And clothed in righteousness divine,Bold I approach the eternal throne, And claim the crown, through Christ my own.
I confess that I have extreme difficulty in grasping the truths stated in this hymn. I think Charles Wesley did as well because the first line of the song is one of amazement and wonder. And Can It Be that God saves sinners? Yes, he does. From all eternity God has planned to save sinners through Jesus. My hope is that this blog will spur myself and others onto the praise of him who has called us out of darkness into his marvelous light.
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