Pastor Joshua Wilson writes about losing a church plant. “I believe the Spirit prepared me for the church’s demise, and gave great comfort as this season in our lives came to an end. However, I was already plagued by a thought that would not be easy to erase: I had failed.”
What do you do when, despite your best efforts, your ministry fails? “What happens when you put your hand to the plow,” he asks, “but the visible outcome of what you do is meager or nonexistent?”
Christian George is Curator of the Spurgeon Library at Midwestern Baptist Theological Seminary. He has written about Charles H. Spurgeon’s depression in this article, “Spurgeon Almost Quit,” and talks to Charles Morris of Haven Today about the subject here.
George quotes the great preacher as saying, “I have gone to the very bottoms of the mountains, as some of you know, in a night that never can be erased from my memory . . . but, as far as my witness goes, I can say that the Lord is able to save unto the uttermost and in the last extremity, and he has been a good God to me.”
“What appears shameful to the mind, is sheer beauty to the heart. Is there beauty in Sodom? Believe me, for the great majority of people it is in Sodom and nowhere else.” — Dostoevsky, The Brothers Karamazov
Dmitri Karamazov, in the “Confessions of an Ardent Heart in Verse,” rants with great feeling about the two ideals of beauty that haunt the heart of man: the Ideal of Sodom, and the Ideal of Madonna. Dostoevsky expanded on this idea in one of his journals, calling the Ideal of Sodom the “Second Beauty” — the beauty which sin has in the eyes of those who are tempted to commit it.
Dostoevsky was criticized, of course, by those who felt that his works sank too far into the darkness without offering any “real” solutions to the problem of human sinfulness. D. H. Lawrence wrote that, “He is like the rat, slithering along in hate, in the shadows, and in order to belong to the light, professing love, all love,” while Freud lamented that “Dostoevsky threw away the chance of becoming a teacher and liberator of humanity; instead he appointed himself as jailer.” Such criticisms are typical of a certain critical tenor that sees literature, and art more generally, as a force for reworking the social order and rewriting the heart of man. It is a critical pose that leads to a kind of puritanism, and it is found just as commonly amongst atheistic reformers as amongst Christians.
Listen to me, O house of Jacob,
all the remnant of the house of Israel,
who have been borne by me from before your birth,
carried from the womb;
even to your old age I am he,
and to gray hairs I will carry you.
I have made, and I will bear;
I will carry and will save. (Isaiah 46:3-5, ESV)
Today is my birthday. I will not tell you my age; suffice it to say that I have reached the age at which I expected to die, when I was a kid. (I place no prophetic weight on that expectation, by the way. Nothing else in my life has gone as I expected, why should this?).
The passage above is from a chapter that intrigues me, because its meaning is implicit. It’s not spelled out. You have to put two and two together. The message of the chapter as a whole is, “The heathen have to carry their gods from place to place with them. Our God carries us.”
This is the testimony of a man who has reached the full span of years he expected in his youth — Jesus Christ has carried me all the way. If I had not been carried, I would not have made it this far.
A parody of biblical exegesis by New Testament scholar Moisés Silva: “The author of this piece, moreover, makes clever use of word associations. For example, the term glamorous is etymologically related to grammar, a concept no doubt reflected in the comment about Marilyn’s ‘verbal skills.'”
Ed Stetzer writes, “For Evangelicalism, the Sky Is Not Falling but the Ground Is Shifting.” It’s one in a series on Evangelicalism in America.
Stetzer says, “Recently, I interviewed Rodney Stark, one of the nation’s leading sociologists, and asked him about the state of Evangelicalism today. He was perfectly blunt. ‘I think the notion that they’re shrinking is stupid. And it’s fiddling with the data in quite malicious ways. I see no such evidence.'”
In his article, Carl Trueman explains, “Conservative Evangelicalism may be more robust in terms of recruitment than other Christian alternatives at this point but it looks singularly ill-equipped to face the challenges of the coming days. It simply lacks the identity and the resources that come with historic rootedness, a point which makes it perennially vulnerable to becoming simply American culture in a Christian idiom.”
If Salman Rushdie’s The Satanic Verses were first released today (assuming even that is possible), would the literary world defend Rushdie as they did in 1989? He doesn’t think they would.
“Instead of realizing that we need to oppose these attacks on freedom of expression, we thought that we need to placate them with compromise and renunciation,” he said.
When the PEN American Center moved to honor Charlie Hebdo with a freedom of expression award, over 200 writers signed a letter of protest. Rushdie reached out to one of them, who replied to say he would defend Satanic Verses and that Hebdo was a different situation. They were accused of racism, but Rushdie was accused of blasphemy.
“It’s exactly the same thing,” Rushdie said. “I’ve since had the feeling that, if the attacks against The Satanic Verses had taken place today, these people would not have defended me, and would have used the same arguments against me, accusing me of insulting an ethnic and cultural minority.”
In a 1991 talk, Rushdie said, “Throughout the Muslim world today, progressive ideas are in retreat. Actually Existing Islam reigns supreme, and just as the recently destroyed Actually Existing Socialism of the Soviet terror-state was horrifically unlike the utopia of peace and equality of which democratic socialists have dreamed, so also is Actually Existing Islam a force to which I have never given in, to which I cannot submit. There is a point beyond which conciliation looks like capitulation. I do not believe I passed that point, but others have thought otherwise.”
For readers who don’t skip the introduction, Roach encourages us to set goals for our Bible study in order to clarify our intentions and pray that the Lord will help us meet them. “Lurking behind our goals and best efforts are our past failures in keeping up with them,” she explains. Part of that failure may be simply leaving our goals undefined and consequently unfulfilled. “We find ourselves captive to empty pursuits that gobble up precious time,” she says. If we identify those pursuits or the time slots they fill, we will be better able to replace them, and then we’ll see the spiritual growth we’ve been hoping to see.
In the study itself, she leads readers through a full 360 review of the cross and its implications for us. In one lesson: “How can God’s gracious promises come true for guilty people? How can the Holy One of Israel bless sinful people?” In another lesson, she walks through Jesus’ seven “I am” statements, such as “I am the bread of life,” to reveal the character of one who hung on that cross.
With prayers, faith stories, insightful questions, and personal instruction, Roach has written a beautiful study on the joy that was set before our Lord.
In one story, a woman with cancer describes how her church communities poured out their love for her. “The more kindness I was shown, the more frustrated I became, and the more frustrated I grew with myself for being so ungrateful. When I finally put words to my frustration, I realized I was angry that I was utterly undeserving. . . . I must–there is no other way–I must abandon my pride and self-reliance and cling to his cross and his mercy.”
I hope Joy Beyond Agony will be able to drive home that one glorious idea to thousands of American Evangelical families this year and next, so that we will know the joy of Christ far more intimately than anything in this world.
John MacArthur was talking about forty years of ministry back in 2009 and he shared some details about his ministry after seminary. From the transcript:
Well in the purposes of God [Dr. John M. Perkins] returned to Mississippi to a little town called Mendenhall, and Mendenhall, Mississippi, south of Jackson, and he started a ministry there. He started a school there. He started a church. Started a little co-op for people to buy things and really helped that little community of Mendenhall. This was right at the time when the Civil Rights Movement really exploded, and John asked me if I would come to Mississippi and if I would preach, if I would go out to the black high schools which were totally segregated and always on the other side of town, and if I would preach and do some gospel ministry in these high schools around Mississippi. So I said, “Absolutely, I’d love to do that.”
Got a few friends, in those days I used to sing a little. And we would do a little bit of singing together. And then I would preach and I had an absolutely wonderful time. I can’t remember how many years, I think I went down there for a period of about five years, going down and spending a pro-longed period of time. I lived with John and Vera Mae in their house, very interesting to live at that time in the home of black people in the south and to be treated the way they were treated, to be refused meals at a restaurant that I would go to because they knew who I was associating with.
It was so tense there. There was a friend of John’s who was a custodian in the First Baptist Church in Mendenhall which is a white church. This custodian loved Christ and he built a friendship with the pastor at the church, even though he couldn’t attend the church. The pastor started a Bible study with him on a regular basis and the church leaders told him he had to stop that. He said, “I can’t.” And the circumstances became so overbearing on him, he had problems in the community, in the town and getting gas and things like that. He had a nervous breakdown. They took him to Jackson. Put him in a hospital room and he dove out of the window, the third floor, and killed himself. That’s how intense that was.
Later on, he said he was arrested for fomenting trouble by preaching the gospel in high schools. That wasn’t nearly as bad as what Dr. Perkins’ suffered.
If you’re unfamiliar with Dr. Perkins, he spoke at the 2015 ERLC Leadership Summit in April on “The Gospel and Racial Reconciliation” on the Civil Rights Movement after 50 Years. He’s a good man. I’ve heard him many times on a radio program with Michael Card, musician and Bible teacher, and I recently listened to a seminar series from Covenant Theological Seminary which led with a couple sermons by Dr. Perkins.
The trouble-making is still here, but the church must not continue to hold to a politicized view of the gospel that ridicules the black experience in America and justifies past sins. The gospel is reconciliation across all barriers. “Segregation and discrimination are almost witchcraft,” Dr. Perkins says in the video below. It’s forbidden in the Bible we hold dear.
“We’re at a pivot place in the history of the church,” Dr. Perkins says. “I don’t know what’s going to happen. . . . This is a conversation we need. We’re going to leave here and go to our homes and talk about the past, but forgiveness takes care of that.”
“Mine eyes have seen the glory of the coming of the Lord.”
Or is it something else?
“The Battle Hymn of the Republic” is a wonderfully catchy tune that many have sung on the Fourth and even in church, because it talks about God’s truth marching forward, right? Just like “Onward Christian Soldiers,” isn’t it?
The writer, Julia Ward Howe, was a Unitarian, poet, and active supporter of abolition, women’s rights, prison reform, and education. Her public support of these issues was opposed by her husband, Samuel Gridley Howe, and put a strain on their marriage for years. He wanted her to keep her work domestic. When she published a book of poetry anonymously (but discovered a short time afterward), Samuel felt betrayed.
In November 1861, Samuel and Julia were visiting Union encampments close to Washington, D.C. as part of a presidential commission. Some of the men began singing, and one of their songs was “John Brown’s Body,” a song in praise of the violent abolitionist John Brown.
“John Brown’s body lies a-moldering in the grave
But his soul goes marching on.
“He’s gone to be a soldier in the Army of the Lord,
His soul goes marching on.”
Reverend James Freeman Clarke was touring with the Howes and remarked that while the tune was great, the lyric could be stronger. He suggested Julia write new words to it, and she replied that she had had a similar idea. Continue reading The Battle Hymn of the Republic
