Well, not in person, but we enjoyed a lively and informative discussion at our Reading Group, led by Jeremy Walker, who had evidently actually read the book, which is not always the case with every leader. Most of us used the translation by Garry Wills (Penguin Classics, 2008) though I also had the older Oxford common-room style Penguin edition (1961) by R.S. Pine-Coffin (yes really) which I had read a few years ago.
Wills is a refreshing read once you get over his strange choice of words - umbrageous, foisoned, fractuosity, punks; his Augustine is a rumbustious fellow, who would never been at home at Oxbridge.
We wondered if Wills' choice of translating Augustine's most famous phrase 'you made us for yourself...' as 'we are unstable until you have stabilized us' adds anything to it, and indeed whether it detracts altogether from the link with the very last chapter of the book which is 'Sabbath Rest'. Could there not be an intended connection between the first paragraph and the last chapter which is lost by changing 'restless' to 'unstable'?
Again, does Wills' choice of phrase in the same sentence describing us as having been made 'tilted' towards God reflect a Roman Catholic view of the creation of man, with inherent instability (that concept again)? Wills we discovered was Jesuit trained and is a Roman Catholic at least by sympathy. But there I go - trying to claim Augustine as a proto-Protestant.
The book can be described as an 'act of therapy' and 'a masterpiece of strictly intellectual autobiography', 'quite succinctly the story of Augustine's heart, or of his feelings' and 'a manifesto of the inner world' (all Peter Brown), a spiritual autobiography, an apologia pro vita sua. One author says its theme is that 'human life is the product of free decisions guided by God's grace to its proper conclusion'. 'Confession' meant for Augustine 'accusation of oneself and praise of God'.
It is a wonderful work, no doubt over-hyped by some but it is difficult to deny the breathtaking brilliance of the mind from which it came, the depth of self-knowledge, the delight in God, the penetration of analysis and the painful (as we would understand it and as the Puritans would understand that word too) examination of his heart in response to temptation. God is always there for Augustine. The whole work is of course addressed to God. Life becomes prayer. Reality is sacramental, 'charged with the grandeur of God', and Christ is his beloved only Mediator.
We concluded that this man took sin with utmost seriousness, and understood grace with lavish abandon. We could do worse than follow him at least in these.
Thursday, 30 January 2014
Friday, 10 January 2014
Carey Conference 2014
There was as usual a variety of subjects addressed at this year's Carey Conference (7-9 January).
Dr Robert Oliver introduced us to a 'Baptist' regicide, Edmund Ludlow, and raised interesting questions about motivations for opposing the king - we could have done with more time to open this up.
Lewis Allen gave a heart-warming paper on the Sabbath, tracing a Puritan and Reformed theology of the Lord's Day in a most refreshing way. Questions were asked and the subject dominated the Q&A session on the following afternoon. Three things suggest themselves to me:
1. We do not value the joy of delighting in the Law of the Lord as we should. True spirituality is not so much doing what we want, even from a Spirit-stimulated mind, but obeying God from a desire to do so and out of love for God. Those who reckon the Sabbath is something that is convenient for us but not mandatory deprive themselves of the best motive for observing it, of the best opportunity for pleasing God, and for glorifying God.
2. Do those who argue against the Sabbath see that they are depriving themselves and the church of something that in the Old Testament is unequivocally looked on as a blessing? Why should we lose what is a blessing under the Old Covenant?
3. Are not those who hold the 'new covenant' (i.e. antinomian) position, being complacent and even audacious in overturning centuries of Christian, Protestant, Reformed and Baptist history? Our main speaker Gregg Allison of Southern Baptist seminary, said from the platform during the Q&A that he believes there are now only nine commandments. How many churches will one see with nine commandments on their ancient walls? Do we not pause and wonder that we are so willing to overthrow our heritage in this way? Now of course the Bible is our final authority, not tradition (though I firmly believe the Bible teaches the continuity of the Ten Commandments); but at least the weight of Christian history should give people pause for thought.
Elsewhere in the conference, Gregg Allison spoke helpfully on the church, but his addresses, I felt, were more noteworthy for the discussions they engendered than for the content.
John Benton gave an excellent address based on 2 Tim 3 on 'How well do pastors know God?', giving us challenge and encouragement from Scripture, helping us while not laying a guilt trip on us. His main thrust was that it is through obedience that as Christians we grow in knowledge of Christ and that he (with the Father) reveals himself to us - John 14:21-23. He was not suggesting that this is the whole of it, and of course he spoke of prayer, but it was a change from the urging to hours of prayer one rather expects in this kind of address.
Mez McConnell gave us middle class 'dudes' the lowdown on ministry in Edinburgh housing estates ('schemes') and challenged us all to cross cultural ministry and planting churches in the poorest areas. He wore a woolly hat all the way through, which seemed, I thought, like me wearing my Welwyn Sunday suit to lead a service in Niddrie. But it was great to hear of his work among people most of us would never meet let alone get close to. One of his main points was that 'mercy ministries' (and he was rather scathing about the influence of Tim Keller and 'Generous Justice' in this area) are only ultimately compounding the problem - they keep people where they are while giving us rich folks the feeling we are doing something for Jesus. Beware malevolent generosity/crippling paternalism/disabling help.
The conference was brought to an uplifting end by a stirring sermon on Revelation 21 from Luke Jenner, reminding us that we need a clear vision of what the church will be to help us serve in the present. It was a fine sermon, well exegeted, constructed and illustrated and applied helpfully and powerfully.
Overall a good conference.
Dr Robert Oliver introduced us to a 'Baptist' regicide, Edmund Ludlow, and raised interesting questions about motivations for opposing the king - we could have done with more time to open this up.
Lewis Allen gave a heart-warming paper on the Sabbath, tracing a Puritan and Reformed theology of the Lord's Day in a most refreshing way. Questions were asked and the subject dominated the Q&A session on the following afternoon. Three things suggest themselves to me:
1. We do not value the joy of delighting in the Law of the Lord as we should. True spirituality is not so much doing what we want, even from a Spirit-stimulated mind, but obeying God from a desire to do so and out of love for God. Those who reckon the Sabbath is something that is convenient for us but not mandatory deprive themselves of the best motive for observing it, of the best opportunity for pleasing God, and for glorifying God.
2. Do those who argue against the Sabbath see that they are depriving themselves and the church of something that in the Old Testament is unequivocally looked on as a blessing? Why should we lose what is a blessing under the Old Covenant?
3. Are not those who hold the 'new covenant' (i.e. antinomian) position, being complacent and even audacious in overturning centuries of Christian, Protestant, Reformed and Baptist history? Our main speaker Gregg Allison of Southern Baptist seminary, said from the platform during the Q&A that he believes there are now only nine commandments. How many churches will one see with nine commandments on their ancient walls? Do we not pause and wonder that we are so willing to overthrow our heritage in this way? Now of course the Bible is our final authority, not tradition (though I firmly believe the Bible teaches the continuity of the Ten Commandments); but at least the weight of Christian history should give people pause for thought.
Elsewhere in the conference, Gregg Allison spoke helpfully on the church, but his addresses, I felt, were more noteworthy for the discussions they engendered than for the content.
John Benton gave an excellent address based on 2 Tim 3 on 'How well do pastors know God?', giving us challenge and encouragement from Scripture, helping us while not laying a guilt trip on us. His main thrust was that it is through obedience that as Christians we grow in knowledge of Christ and that he (with the Father) reveals himself to us - John 14:21-23. He was not suggesting that this is the whole of it, and of course he spoke of prayer, but it was a change from the urging to hours of prayer one rather expects in this kind of address.
Mez McConnell gave us middle class 'dudes' the lowdown on ministry in Edinburgh housing estates ('schemes') and challenged us all to cross cultural ministry and planting churches in the poorest areas. He wore a woolly hat all the way through, which seemed, I thought, like me wearing my Welwyn Sunday suit to lead a service in Niddrie. But it was great to hear of his work among people most of us would never meet let alone get close to. One of his main points was that 'mercy ministries' (and he was rather scathing about the influence of Tim Keller and 'Generous Justice' in this area) are only ultimately compounding the problem - they keep people where they are while giving us rich folks the feeling we are doing something for Jesus. Beware malevolent generosity/crippling paternalism/disabling help.
The conference was brought to an uplifting end by a stirring sermon on Revelation 21 from Luke Jenner, reminding us that we need a clear vision of what the church will be to help us serve in the present. It was a fine sermon, well exegeted, constructed and illustrated and applied helpfully and powerfully.
Overall a good conference.
A Glimpse into North Korea
North Korea is not a country I know much about, nor, I suppose, did I have much interest in it, until a friend at church lent us a book she had read. It is Nothing to Envy, by Barbara Demick, an American journalist, published in 2010. It is a fascinating and terrifying insight into this most secretive and oppressed of countries and, being very well written, is a rattling good read of the 'can't put down' variety.
'Nothing to Envy' is one of the slogans of the opinion formers of the Democratic Republic of North Korea, a chant the people are to repeat as part of their indoctrination. A good ideal in itself, one a Christian could identify with, in the mouths of North Koreans it is bitterly ironic.
Demick was a journalist in Seoul and tells her story through the lives of six defectors from the North in the nineties and noughties: a woman doctor, a young tearaway, a young woman and her student boyfriend, a housewife and a rebellious daughter. Their lives and their families' are brought to life, the author having checked and confirmed her facts as far as possible to ensure authenticity. The result is a harrowing account of struggle and then starvation and then widespread death during the famine years of the last two decades, as the crazy communist delusions of Kim Il Sung and Kim Jong Il (and now Kim Jong-Un) ground the people into the dust.
What strikes one most is how so many remained loyal to the regime, even when things were evidently falling apart. But then most knew nothing else, they believed the propaganda about the evil world of capitalism around them (and 'against' them), and even if they wanted to do something they could not. Only fairly late in the book are we introduced to the idea of defection into China and then to South Korea. One of the strengths of the book is that it does not pretend that once in the south, all was well. These defectors often struggled to adjust, and struggled with the guilt of having left family and loved ones behind.
Here is a country where people hardly know how to use a phone, and communication even within the country let alone with the outside world is not encouraged by the tyrants who rule them. Fiction could not be stranger - it is 1984 and Animal Farm brought to life.
From a Christian perspective (and of course it is a crime punishable by death to own a Bible in North Korea), it is intriguing to see how religious motifs are prominent in the ideology of the regime - devotion amounting to worship of the 'Father' (Kim Il Sung) and a chanting of propaganda in the way we might learn Scripture verses - though hopefully not as mindlessly.
'...having exchanged the glory of the immortal God for images resembling mortal man...' (Rom 1:23).
And how cruel these other gods are...
Moreover, how Revelation 13 and the two beasts come to life when you see a religiously totalitarian country like North Korea in operation.
'Nothing to Envy' is one of the slogans of the opinion formers of the Democratic Republic of North Korea, a chant the people are to repeat as part of their indoctrination. A good ideal in itself, one a Christian could identify with, in the mouths of North Koreans it is bitterly ironic.
Demick was a journalist in Seoul and tells her story through the lives of six defectors from the North in the nineties and noughties: a woman doctor, a young tearaway, a young woman and her student boyfriend, a housewife and a rebellious daughter. Their lives and their families' are brought to life, the author having checked and confirmed her facts as far as possible to ensure authenticity. The result is a harrowing account of struggle and then starvation and then widespread death during the famine years of the last two decades, as the crazy communist delusions of Kim Il Sung and Kim Jong Il (and now Kim Jong-Un) ground the people into the dust.
What strikes one most is how so many remained loyal to the regime, even when things were evidently falling apart. But then most knew nothing else, they believed the propaganda about the evil world of capitalism around them (and 'against' them), and even if they wanted to do something they could not. Only fairly late in the book are we introduced to the idea of defection into China and then to South Korea. One of the strengths of the book is that it does not pretend that once in the south, all was well. These defectors often struggled to adjust, and struggled with the guilt of having left family and loved ones behind.
Here is a country where people hardly know how to use a phone, and communication even within the country let alone with the outside world is not encouraged by the tyrants who rule them. Fiction could not be stranger - it is 1984 and Animal Farm brought to life.
From a Christian perspective (and of course it is a crime punishable by death to own a Bible in North Korea), it is intriguing to see how religious motifs are prominent in the ideology of the regime - devotion amounting to worship of the 'Father' (Kim Il Sung) and a chanting of propaganda in the way we might learn Scripture verses - though hopefully not as mindlessly.
'...having exchanged the glory of the immortal God for images resembling mortal man...' (Rom 1:23).
And how cruel these other gods are...
Moreover, how Revelation 13 and the two beasts come to life when you see a religiously totalitarian country like North Korea in operation.
Friday, 3 January 2014
Separation of Church and State
The above title is not only a major theme of political theology, but the title of a book published in 2002 by Philip Hamburger, a Law Professor in Chicago.
Hamburger analyses the history of the doctrine in America from the seventeenth century and Roger Williams, through the Jefferson years and the nineteenth century, to the mid twentieth century and the Supreme Court decision, Everson v Ewing Board of Education, in 1947, which first ruled that this principle was a constitutional principle, contained in the First Amendment.
Hamburger's starting point is that there is a difference between separation of church and state, and constitutional freedom from a religious establishment, which is what the First Amendment explicitly protects. He demonstrates that the dissenters who were against establishments were not demanding separation of church and state in anything like the modern form. They recognised that there was a necessary and valuable connection between religion and government and few were agitating for separation of church and state until the mid nineteenth century. Thomas Jefferson certainly spoke of a 'wall of separation' in a letter to Baptists in Connecticut in 1802 but even the Baptists did not take him up on this.
The real agitation for separation of church and state was a reaction against Roman Catholicism in the mid 19th century, when an alliance of Protestants and liberal thinkers began to speak of it as a necessary principle, the motive force being a fear of the political ambitions of Roman Catholics and the nature of their Church. Even then there were big differences between what Christians and secular forces wanted to make of this 'separation'. There were attempts to get an amendment to establish it in the Bill of Rights, which indicates that it was by no means assumed that it was already contained within the First Amendment. When this failed, it was then argued that the principle of separation was included already in that Amendment. But it was not till 1947 that it was so ruled by the Supreme Court.
Hamburger illustrates how Jefferson was really a 'passing figure' in this debate, more important for what much later generations made of his words than for any impact they had at the time, and much less important than the social and ideological changes in America through the 19th C. The separation of church and state was a principle that suited Protestants (of all stripes, as well as Ku Klux Klansmen and other groups) afraid of Catholicism, and Liberals who did not want the influence of religion in politics.
Prominent among the influences at play was the growth of the three trends of individualism, the ideal of personal liberty, and 'specialisation' in society, particularly the compartmentalisation of religion from other aspects of life. Throughout the debates run the opposing arguments of those who believed religion to be essential to public life and those who feared the institutional power of any church.
Hamburger concludes by pointing out that separation of church and state and union of church and state are opposite poles of a long continuum, 'over-generalisations between which there lies very much middle ground'. The metaphor of a 'wall of separation' in Jefferson's letter, (earlier used though in a different sense by Williams) now etches the idea on generation after generation of Americans without the reality being analysed. It can be a nose of wax, moulded to suit the passing philosophies of an age. It is the way in which America has come to understand its religious liberty, having forgotten that originally it was understood in terms of anti-establishment.
This is not a theological book and does not examine the arguments from a biblical perspective, but is a fascinating and largely compelling account of how the debate moved from the late 18th C to the present day, when the principle of separation is used to crush any expression of Christian faith in the public square. Any principle, even if it is a biblical one in essence, is always going to be victim to exploitation by the society in which it operates.
Hamburger analyses the history of the doctrine in America from the seventeenth century and Roger Williams, through the Jefferson years and the nineteenth century, to the mid twentieth century and the Supreme Court decision, Everson v Ewing Board of Education, in 1947, which first ruled that this principle was a constitutional principle, contained in the First Amendment.
Hamburger's starting point is that there is a difference between separation of church and state, and constitutional freedom from a religious establishment, which is what the First Amendment explicitly protects. He demonstrates that the dissenters who were against establishments were not demanding separation of church and state in anything like the modern form. They recognised that there was a necessary and valuable connection between religion and government and few were agitating for separation of church and state until the mid nineteenth century. Thomas Jefferson certainly spoke of a 'wall of separation' in a letter to Baptists in Connecticut in 1802 but even the Baptists did not take him up on this.
The real agitation for separation of church and state was a reaction against Roman Catholicism in the mid 19th century, when an alliance of Protestants and liberal thinkers began to speak of it as a necessary principle, the motive force being a fear of the political ambitions of Roman Catholics and the nature of their Church. Even then there were big differences between what Christians and secular forces wanted to make of this 'separation'. There were attempts to get an amendment to establish it in the Bill of Rights, which indicates that it was by no means assumed that it was already contained within the First Amendment. When this failed, it was then argued that the principle of separation was included already in that Amendment. But it was not till 1947 that it was so ruled by the Supreme Court.
Hamburger illustrates how Jefferson was really a 'passing figure' in this debate, more important for what much later generations made of his words than for any impact they had at the time, and much less important than the social and ideological changes in America through the 19th C. The separation of church and state was a principle that suited Protestants (of all stripes, as well as Ku Klux Klansmen and other groups) afraid of Catholicism, and Liberals who did not want the influence of religion in politics.
Prominent among the influences at play was the growth of the three trends of individualism, the ideal of personal liberty, and 'specialisation' in society, particularly the compartmentalisation of religion from other aspects of life. Throughout the debates run the opposing arguments of those who believed religion to be essential to public life and those who feared the institutional power of any church.
Hamburger concludes by pointing out that separation of church and state and union of church and state are opposite poles of a long continuum, 'over-generalisations between which there lies very much middle ground'. The metaphor of a 'wall of separation' in Jefferson's letter, (earlier used though in a different sense by Williams) now etches the idea on generation after generation of Americans without the reality being analysed. It can be a nose of wax, moulded to suit the passing philosophies of an age. It is the way in which America has come to understand its religious liberty, having forgotten that originally it was understood in terms of anti-establishment.
This is not a theological book and does not examine the arguments from a biblical perspective, but is a fascinating and largely compelling account of how the debate moved from the late 18th C to the present day, when the principle of separation is used to crush any expression of Christian faith in the public square. Any principle, even if it is a biblical one in essence, is always going to be victim to exploitation by the society in which it operates.
Two Books on Preaching
Joel Beeke's How to Evaluate Sermons packs a lot into a small space (48 small pages including notes).
Taking 1 Corinthians 3:5-8 as his text, Beeke gives the preacher five tests to evaluate his own preaching:
- Did I preach as God's servant?
- Did I preach to build God's church?
- Did I preach Christ as the only foundation?
- Did I build my sermons with the precious materials of Reformed experiential preaching?
- Did I preach for the Master's reward?
Each short chapter has a number of sub-questions for the preacher to ask himself, preferably on his knees, and with a view to doing better next time. A far better way to judge the true value of your sermon, says Beeke, than going by what people did or did not say, how they looked while you were preaching or how you felt afterwards.
This is recommended for careful meditation by preachers.
Rather longer (though still only 154 pages) is David Murray's How Sermons Work. This is one of the best 'how to' books on preaching I have had the privilege of reading. It would be ideal for a preachers' class. Murray, Professor of Old Testament and Practical Theology at Puritan Reformed Theological Seminary, Grand Rapids, writes for preachers, especially those with less experience, but also for non-preachers, so that Christians will understand better how sermons are produced.
His first chapter speaks of the preacher's relationship to his God, his Bible and his people. Chapter 2 is devoted to selecting a text. Chapter 3 is perhaps the meatiest, as it deals with exegesis and here Murray is particularly helpful as he drives home the importance of exegesis but also gives simple practical tips on how to go about it. He is neither simplistic nor does he blind with science.
A chapter on 'Variation' reminds us of the need to ask what kind of sermons we are preaching and whether we are giving the people a good, balanced diet. The next chapter deals with the 'Introduction' to a sermon, and there follow two excellent chapters on 'organization' of the sermon, its structure and 'points'. The second of these chapters is almost entirely made of up of examples.
Similarly there are two chapters on 'application', the first giving the theory and motivation, the second practical.
Finally there is a chapter on 'presentation', including a challenging though brief section on the importance of prayer.
Murray's last section is devoted to the importance of 'presence' - not the preacher's, but the presence of God. All preaching must be done as in the presence of God - we are not there to exalt ourselves or to entertain, but we are ambassadors for Almighty God and without his presence there will be no spiritual communication.
Highly recommended for all preachers, especially those starting out, but no preacher (or, as Murray reminds us, no Christian) will fail to be helped by this comprehensive, clear, spiritually-minded and practical guide to the mystery of preaching.
Taking 1 Corinthians 3:5-8 as his text, Beeke gives the preacher five tests to evaluate his own preaching:
- Did I preach as God's servant?
- Did I preach to build God's church?
- Did I preach Christ as the only foundation?
- Did I build my sermons with the precious materials of Reformed experiential preaching?
- Did I preach for the Master's reward?
Each short chapter has a number of sub-questions for the preacher to ask himself, preferably on his knees, and with a view to doing better next time. A far better way to judge the true value of your sermon, says Beeke, than going by what people did or did not say, how they looked while you were preaching or how you felt afterwards.
This is recommended for careful meditation by preachers.
Rather longer (though still only 154 pages) is David Murray's How Sermons Work. This is one of the best 'how to' books on preaching I have had the privilege of reading. It would be ideal for a preachers' class. Murray, Professor of Old Testament and Practical Theology at Puritan Reformed Theological Seminary, Grand Rapids, writes for preachers, especially those with less experience, but also for non-preachers, so that Christians will understand better how sermons are produced.
His first chapter speaks of the preacher's relationship to his God, his Bible and his people. Chapter 2 is devoted to selecting a text. Chapter 3 is perhaps the meatiest, as it deals with exegesis and here Murray is particularly helpful as he drives home the importance of exegesis but also gives simple practical tips on how to go about it. He is neither simplistic nor does he blind with science.
A chapter on 'Variation' reminds us of the need to ask what kind of sermons we are preaching and whether we are giving the people a good, balanced diet. The next chapter deals with the 'Introduction' to a sermon, and there follow two excellent chapters on 'organization' of the sermon, its structure and 'points'. The second of these chapters is almost entirely made of up of examples.
Similarly there are two chapters on 'application', the first giving the theory and motivation, the second practical.
Finally there is a chapter on 'presentation', including a challenging though brief section on the importance of prayer.
Murray's last section is devoted to the importance of 'presence' - not the preacher's, but the presence of God. All preaching must be done as in the presence of God - we are not there to exalt ourselves or to entertain, but we are ambassadors for Almighty God and without his presence there will be no spiritual communication.
Highly recommended for all preachers, especially those starting out, but no preacher (or, as Murray reminds us, no Christian) will fail to be helped by this comprehensive, clear, spiritually-minded and practical guide to the mystery of preaching.
A Spiritual Check-up
A SPIRITUAL CHECK-UP FROM 1 THESSALONIANS
1 Thessalonians is good for this purpose as it is a positive letter. Paul had received a good report from Timothy (3:6) and although there were issues to address, Paul is able to record the good that he knew about and exhort them to even better things.
1. Are you persevering? 1:3.
2. Are you showing the fruit of the gospel in your life? 1:4,5.
3. Are you imitators of the apostles and of Christ? 1:6.
4. Despite afflictions, have you received the Word with the joy of the Holy Spirit? 1:6.
5. Are you an example to others? 1:7.
6. Do others speak highly of your faith? 1:8.
7. Is your conversion definite? 1:9,10.
8. Do you long for Christ’s return? 1:10.
9. Do you receive God’s Word as his Word? 2:13.
10. Have you patiently endured suffering? 2:14; 3:3,4.
11. Could a good report be given of your faith and steadfastness? 3:6-8.
12. Are you aware of what is lacking in your faith? 3:10.
13. Are you living to please God? 4:1.
14. Are you striving for sanctification, especially sexual purity? 4:3-7.
15. Are you growing in the practice of brotherly love? 4:9,10.
16. Are you aspiring to live a quiet life? 4:11,12.
17. With what confidence do you face death? 4:13-17.
18. Are you encouraging others? 4:18; 5:11.
19. Are you spiritually awake? 5:5,6.
20. What is your attitude to your spiritual leaders, especially those who preach the Word to you? 5:12,13.
21. Are you helping others to be faithful disciples? 5:14.
22. Are you always seeking the good of others, rejoicing in God and seeking his mind and will? 5:15-22.
23. Do you share God’s purpose for your life and rejoice that it will be accomplished? 5:23,24.
1 Thessalonians is good for this purpose as it is a positive letter. Paul had received a good report from Timothy (3:6) and although there were issues to address, Paul is able to record the good that he knew about and exhort them to even better things.
1. Are you persevering? 1:3.
2. Are you showing the fruit of the gospel in your life? 1:4,5.
3. Are you imitators of the apostles and of Christ? 1:6.
4. Despite afflictions, have you received the Word with the joy of the Holy Spirit? 1:6.
5. Are you an example to others? 1:7.
6. Do others speak highly of your faith? 1:8.
7. Is your conversion definite? 1:9,10.
8. Do you long for Christ’s return? 1:10.
9. Do you receive God’s Word as his Word? 2:13.
10. Have you patiently endured suffering? 2:14; 3:3,4.
11. Could a good report be given of your faith and steadfastness? 3:6-8.
12. Are you aware of what is lacking in your faith? 3:10.
13. Are you living to please God? 4:1.
14. Are you striving for sanctification, especially sexual purity? 4:3-7.
15. Are you growing in the practice of brotherly love? 4:9,10.
16. Are you aspiring to live a quiet life? 4:11,12.
17. With what confidence do you face death? 4:13-17.
18. Are you encouraging others? 4:18; 5:11.
19. Are you spiritually awake? 5:5,6.
20. What is your attitude to your spiritual leaders, especially those who preach the Word to you? 5:12,13.
21. Are you helping others to be faithful disciples? 5:14.
22. Are you always seeking the good of others, rejoicing in God and seeking his mind and will? 5:15-22.
23. Do you share God’s purpose for your life and rejoice that it will be accomplished? 5:23,24.
Christmas at Welwyn
It has been an unusual Christmas for us as a family. Personally it is the first Christmas since I was 3 that I have not been to Wales, at least for some of the time. That has been restful in the sense that we have had more time at home, but I have missed the time to 'get away' from it all which, even for a few days, is relaxing.
Meanwhile at Welwyn we had a good carol evening on Wednesday 18th, about 80 people, with about a quarter of those being guests. James Cater from Carey Baptist, Reading, gave an excellent, clear and engaging evangelistic address, and we are prayerful that the seed sown will bear fruit.
On the Sunday morning before Christmas we had our Carol Service, with the children's choir taking part. I preached, a 20 minute evangelistic message in which I borrowed Mark Dever's story of the 'The Christmas Thingummabob' (attributed!). We had only very few visitors, which is usually the way on a Sunday before Christmas, but I hope the message will be useful for those who heard.
In the evening I preached on Christ as the light, based on John 1:1-5.
On Christmas morning we had about 60 people, and I preached on the meeting between Mary and Elizabeth.
Last Sunday I did a very conventional thing in preaching on Simeon and Anna in the morning, and on the boy Jesus in the temple in the evening, both under the text 'The Lord whom you seek will come to his temple...' (Mal 3:1).
On New Year's Day we had a Bible study and prayer meeting and I prepared a 'spiritual check-up' from 1 Thessalonians. I have never done quite this kind of thing before, but occasionally it is helpful to take stock.
We begin a Christianity Explored series on Monday 13th January and are hopeful for a few people to come to that.
And for the hardy of spirit who are really interested here is the text of the Christmas letter Hilary and I sent out with a lot of our cards.
2013 WITH THE ROBERTS FAMILY
Today (Saturday November 30th) was a day of fairs. The morning saw us at our church's Book Fair, not too well attended, but there is always something attractive about tables of good books and a cup of coffee. In the afternoon we whizzed around St Mary’s School Fair, well attended as usual but we spent less money and time there than ever. Via St Albans (don’t ask why) we then went to Whitwell to Emily’s Tea Shop and a craft fair with Chestnuts Roasting on An Open Fire, mulled wine, lots of Christmas goodies and a choir singing ‘White Christmas’. How do we fill our time when there is no Christmas around the corner?
Technology has played its stressful but undeniably useful part in our year. In March I (Mostyn) bought an iPad, mainly for travelling (so grateful for Skype when I have been abroad) but it has other uses, like TV catch-up and a number of fun Apps. In late August my old Dell finally died and I opted for a Mac. We then traded in our old mobiles for smartphones. It all made September the most technologically fraught month on record. It was a bit like having little children again. But we are through it now. We have just got used to higher levels of stress. I enjoy playing chess on my phone. The boys spend more time on the iPad than I do. Friends who (probably justifiably) thought I lived in the 17th Century are now swapping texts with me.
Travel has played more part in our life in 2013 than it usually does. In May I went to Sri Lanka again, this time to preach, to teach at the Baldaeus seminary in Trincomalee, and speak at a pastors’ conference. A great time, with receptive audiences and warm fellowship.
In August I went to Argentina to speak to a number of groups and churches, of differing size and maturity, who are discovering the riches of the doctrines of grace. It was a delightful and encouraging time, and thoroughly enjoyable in the company of Trevor and Lucy Routley and Lucy’s brother Daniel who translated for me.
Hilary packs a huge amount into life. She looks after us boys, helps out at St Mary’s school two afternoons a week, helps to run Parent & Toddlers and do numerous other things at church and works one day a week at LTS.
Nathaniel, (usually) quiet, thoughtful and enjoying piano and recorder lessons, is in Yr 5, and we have begun looking around at possible secondary schools for him in autumn 2015. Thomas, in Yr 3, continues to live 110% for the moment, which is demanding for him and for everyone around him. He is also learning the recorder. Both boys took part in a reading competition at school recently and made it through to the finals. The highlight of their week is the Boys’ Club run by the church on Thursday evenings. One highlight of their year was their first flight in a plane, piloted by their cousin Tim. They are a huge joy.
Ever heard of Selsey? I hadn’t till we were looking around for a holiday, knowing that because of my Argentina trip our time would be limited. Well, it’s south of Chichester and we did not know West Sussex very well so decided to spend nine days there in a homely bungalow. Glorious weather, seaside walks, crabbing, West Wittering beach and quaint towns, as well as edifying ministry on Sundays from John Saunders at Providence Chapel, Chichester, made it a great holiday. So good in fact that we immediately booked for half term in October.
An opportunity has opened up at the local QVM hospital – I am now ‘Volunteer Minister’ and wear a real NHS security badge!
People are working hard at church and, I think, praying more. We look forward to seeing the Lord’s blessing over Christmas and in 2014.
Any writing projects have had to take a back seat but at least I can take solace in being able to encourage (sometimes discourage!) other authors, as in September I was appointed chairman of Evangelical Press. Life will not be boring as long as I hold that position. In other capacities I enjoy chairing a local fraternal and being secretary of the Westminster Fellowship. Reformation Today magazine may take a little more time soon – sadly Erroll Hulse’s stroke means more work will have to pass to others. I am doing less lecturing at LTS but now do some at the European Missionary Fellowship School.
2014 may be quieter – no overseas trips planned.
May the Lord bless your Christmas time and 2014.
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