Learning style and conservative Evangelicalism

As a teacher, I have to be aware that different pupils have different learning styles: they might learn by listening, by seeing or by doing.
The British conservative evangelical emphasis on preaching is wonderful for auditory learners, who tend to be those for whom university was more accessible, and for whom in the past the whole education system was accessible.
What about the visual learners and the kinaesthetic learners?
We need to recover the sacraments, I say.

Romans 2:1-16

Most of my talks in church have been all-age of late, but I preached a sermon to the adults only today, and as they work in written form, here it is:

Romans 2:1-16 – No Leniency for the Law-Abiding

Chapters 1 and 2 of Romans are not easy. They speak of the state of human beings without Christ. Guilty before God. Caught in the power of sin. No excuses. Paul showed that in Romans 1 for the unbelieving world. He showed that they had no excuse for not knowing God. Creation gives them sufficient knowledge of God. But they suppress it because they don't want to glorify God and thank Him. So God hands them over to the power of sin. They have a knowledge of God's righteous decree. They ignore it. And so they are guilty. You can imagine the situation in Rome as the letter is read. Someone stands up. “Here, here, Paul. You tell it like it is. It's dreadful what's going on out there. Praise God that we have His laws and know the way to go.”

Paul answers back in verse 1 of chapter 2.

You therefore have no excuse, you who pass judgement on some else, for at whatever point you judge the other, you are condemning yourself, because you who pass judgement do the same things.

The language of this section and the discussion of the law in verses 12 to 16 persuade me that Paul has a very specific audience in mind for these words. He's talking to the synagogue. Many of Rome's Christians will have come from synagogues. Synagogue thinking was in their bloodstream. In the synagogue there were two groups of people. There were the Jews, to whom he will speak specifically in verses 17 to 29. But in this first half of the chapter, he's not just speaking to them. He's speaking to a second group as well. Those Gentiles, non-Jews, who had found in the synagogue a refreshing change from Gentile society. They realised that the Jewish Law offered a superior lifestyle. They found the God of Israel plausible. These so-called God-fearers are also being addressed here. Paul's speaking to all who, verse 13, hear the law, that is, the Law of God. He's speaking to all who, verse 2, share his basic view of God's judgement. He's speaking in his own day to the synagogue. He's speaking in the 21^st century to all who hear God's Law. He's speaking to all who call themselves Christians. And his message is stark. Some parts of this passage sound a little tricky. But the main argument is simple and devastating. If you came to church to be patted on the head today, you'll leave disappointed. If you came today thinking you're the kind of person God wants around, forget it. Until we despair of such things, we won't hear God's real good news. That's where Paul is taking us today: to the point where we despair of our own righteousness.

Righteousness is a key word in Romans. To be righteous is match up to the standards of God's Law. The righteous person is found innocent and worthy of eternal life in God's court. People in the synagogue thought themselves righteous. They thought they would be fine on the last day. Paul has a shock in store for them and us. He has two main points: God judges deeds by the highest standard. God's kindness and patience will come to a terrible end.

Here's the major point.

God judges deeds by the highest standard.

Let's read some verses together – follow along as I read them out: Verse 1 again:

You therefore have no excuse, you who pass judgement on some else, for at whatever point you judge the other, you are condemning yourself, because you who pass judgement do the same things.

Verse 6:

God “will give to each person according to what he has done.”

Verses 9 and 10:

There will be trouble and distress for every human being who does evil: first for the Jew and then for the Gentile; but glory, honour and peace for everyone who does good: first for the Jew and then for the Gentile.

Verse 13:

For it is not those who hear the law who are righteous in God's sight, but it is those who obey the law who will be declared righteous.

Judgement is all about what you do. Hearing the law, verse 13, won't do. Judging others by the law, so agreeing with its standards, verse 1, won't do. Those in the synagogue listened to the law. They agreed with its judgement on the outside world. They nodded sagely in agreement with its standards and condemnations. They knew something of God. But the judgement is by deeds. God doesn't make people His favourites because they know about Him. God does not show favouritism, verse 11. Which means verse 12:

All those who sin apart from law will also perish apart from the law, and all those who sin under the law will be judged by the law.

If a person sins not knowing God's standard, they die. As we saw two weeks ago, they're without excuse – they have the message of creation. But if we sin knowing God's standard, then we'll be judged by it. And the standard is high. In fact, it couldn't be higher. Verses 7 and 8:

To those who by persistence in doing good seek glory, honour and immortality, He will give eternal life. But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger.

What kind of doing good wins glory, honour and immortality? Persistent doing good. No mistakes, nor errors, nor slip-ups. The words Paul uses mean unwavering, unfailing, without fault. The standard is unchanging perfection. If we want to be righteous, that's the mark we have to hit. But self-seeking, being motivated by what we can get for ourselves, will kill us. As soon as we pursue our own agendas, so reject God's truth and follow evil, that's it. Our English Bible here has done very well with “self-seeking”. Some, verse 7, seek glory, honour and immortality. They seek God – for these things are of God. Others, verse 8, are self-seeking. Again and again their deeds are besmirched by ambition and selfishness. There are the God-seeking and the self-seeking. And as soon as self-seeking slips in, we belong to that group. Isn't that all of us? If we are measured by the standards of the Law, are we not lost? If all we have is knowledge of God and His laws, we have nothing. All we have on the last day is the very Law that exposes and condemns us. And that day is coming. Paul's second devastating point:

God's kindness and patience will come to a terrible end.

Paul has shown us that when God judges, He judges by works and His standard is perfection. And Paul has said that there is no favouritism. But there is one hope surely? What about God's kindness, tolerance and patience? Won't He forgive His people their sins?

Paul has said to his audience that their best will never do. So they start to hope that God will overlook their sins. They want God to be lenient. Let me say that this is common thinking in Christian circles today. It is increasingly common to think of God as lenient. That precious word forgiveness has been used to support this view.

Firstly, some Christians think that God grades on a curve. It's as if heaven is for those who get 60% or more on the being good exam. God is forgiving. Get your 60% and He'll forgive the rest. But essentially heaven is for good people. And that viewpoint quickly leads people to a second. It doesn't really matter what you believe. It matters how you live. We talk about deeds mattering more than creeds. Or we see the beautiful character and lifestyle of a non-Christian and think, “oh, God will surely let them in.” In conservative, Bible-believing circles a similar view has found respect. People say, “God welcomes you into the church because of Jesus. Your sins are forgiven. You have a wonderful relationship with God. But you need to work at that relationship. God gives you His Spirit so that you can. But you need to keep that relationship going and growing. Because on the last day, God will judge whether you've fully lived that relationship.”

I've myself said things pretty close to that. But, again, human effort is required. This time, God begins the process and we finish it up. But again, our deeds will be judged. Without our deeds, no heaven. We have to contribute something, we have to be good, do the right things. It boils down to something like this: God is gracious to people who are good. Or: Do your best and God will forgive the rest. Perhaps more subtly: God forgives people who live for Him.

So, like the people Paul was writing to, Christians hope that God in His kindness, tolerance and patience will be lenient towards their failings. We hope that He will be lenient because we're doing enough to win His leniency. Paul's answer to that thought is a massive blow. Look at verse 4:

Do you show contempt for the riches of God's kindness, tolerance and patience, not realising that God's patience leads you towards repentance?

God won't accept they've done their best and then forgive the rest. His patience with them now is so they get their lives sorted out, up to scratch. God is patient with people now not because He's lenient. He wants people to repent. And when people don't repent, His patience means this, verse 5:

You are storing up wrath against yourself for the day of God's wrath.

Notice how Paul repeats that word “wrath” for good effect? God is kind and patient to everyone at the moment. He hasn't come in His full wrath fully to reveal His righteous judgement on all. But one day that kindness and patience will end. And anyone who does not get themselves sorted out, who does not repent and match up to God's standards is going to find wrath stored up against them.

The hope of Jew and God-fearing Gentile in the synagogue was that God would acknowledge their listening to and approving the law, even keeping much. They hoped that God would then forgive their failings. But Paul says “no”. God judges deeds, and judges them by the highest standard. God's kindness and patience will come to a terrible end. The only option is repentance. And we're only in Romans 2. Paul hasn't told us about Jesus yet. That repentance is a turning away from sin to perfection. Our only hope in Romans 2 is to reach the standard of God's judgement. And that is no hope at all. There is no good news in our passage. The reason for that is simple. This passage is here to drive us away from any last trace of trust in our own righteousness. Every moment in which we are unrepentant concerning our sins stores up wrath. Oh, we may be hearers of the law, but verse 13 tells us we must do the Law. We may approve God's judgement of outsiders, but verses 1 and 3 tell us that we judge ourselves and our own sins when we do that. No, we are no better off than unbelievers. As verse 14 points out, they too sometimes do what the Law requires. And we see that every day. As verse 15 points out, they have crises of conscience. They have thoughts accusing them as well as thoughts defending them. You don't need to be a God person to be a good person.

It may even be that our sins are very secret. But look at verse 16.

This will take place on the day when God will judge men's secrets.

Even our secret sins will be found out. We can't hide our secrets from God. Verse 16 puts an end to every hope that we can trust in our own righteousness. Let me ask you this question. If I put on a video of edited lowlights from your thoughts this week, would you stay? Would you ever come again? I wouldn't. My secrets condemn me. They reveal how I am part of humanity under sin. Even going half and half with God won't do. Verse 16 surely ends our hope. Our righteousness is in tatters. However good we are, we'll never meet the standard. And God simply is not lenient. Hope is gone. Or is it? Verse 16 again:

This will take place on the day when God will judge men's secrets through Jesus Christ, as my gospel declares.

When Paul proclaimed his gospel of Jesus Christ, he proclaimed this judgement. This message prepares us to accept what comes next: The good news. God's judgement is by the highest standard. But there was One who, in the words of verse 7, sought glory, honour and immortality, to whom God has given eternal life. Jesus Christ.

Our hope is not that we'll reach the standard or God will be lenient. Our hope is Jesus Christ. He reached the standard for us. And God the Father has given Him glory, honour and immortality. That glory includes being the Saviour of sinners. It reveals just how perfect, righteous and obedient Christ was that God declares Him Saviour of sinners.

We're celebrating Communion, so let me explain what I'm saying using Communion as an illustration. And as you receive, consider each step as acting out the drama of your salvation. We're going to use the Prayer of Humble Access. Look at it on the service sheet. Look how we say that we come “trusting not in our own righteousness.” We declare ourselves unworthy. Then we look away from ourselves to Christ, to His death. We ask for cleansing through His death.

Then, the meal having been consecrated, we come. We kneel – in heart, even if our bodies can't manage it. We are not worthy. Who are we? We are those who have not matched the standard. We have no hope of leniency. But what do we receive? We receive Christ. We receive tokens of that righteous body that died a sinner's death. We receive tokens of that righteous blood that was shed. We receive by faith the Righteous One. And so, one with Him, the Righteous One, we meet the standard, because He met the standard for us and we have received Him by faith. And receiving Him means receiving His righteousness. So we need no leniency from God. We need no leniency because God has shown us something better. He has shown us His grace.

Romans 5

I was interested to note that according to Anders Nygren (Commentary on Romans), Romans 5 is seen as an aside, a parenthesis, by many commentators.
That doesn't make sense to me. Romans 1:18-3:20 portrays humanity as under God's wrath, under the power of sin, condemned by the law, and not helped by it but rather driven further into sin by it, and doomed to die. Romans 3:21-5:11 explains what God has done outside of me, portraying the righteousness that is from God and is appropriated by faith.
Something has been done for me, that assures me of eternal hope, God's love and final salvation from wrath. But one more step needs to be made in the argument, or Romans 6ff won't make sense. I need to be shown that I am not just saved from things happening to me by something happening for me, but that something has happened to me: I have come under something new. I am not under wrath, sin, law and death, but under Christ and righteousness. Justification is not simply a legal deal outside of me, but it impacts on my relationship with everything that I was under, because I have been shifted out of the old humanity and into the new one. Neither the symbolism of baptism and its impact on my sinning (Romans 6:1-14) nor the tyranny of the law and its ending (Romans 7:1-6) makes any sense without understanding my transfer explained in Romans 5. Does it?
I'm beginning to think Romans 5:12-21 is the key to Romans, even if Romans 8 is the high point and Romans 9 the point at which the monergism of the book is driven home.
Anyway, I prayed very differently this morning, praying that I would live the life of one baptised into Christ and free from law's tyranny, as appropriate to one under Christ and not in Adam, and as I did so, it was so obvious sin just doesn't fit with who I am by grace in Christ.

So, what is a sacrament after all?

Dear me, not figured it out yet? After all, I am an amateur. There is a huge difference between an amateur and a professional. Primarily that thinking is a luxury for me for which I seldom have time.
When earlier in the year I was reading Genesis, I was struck by the sacramental nature of covenant relationship. Noah gets a rainbow, Abraham gets a sighting of the land, gets circumcision, gets that ritual with God walking through the cut animals, and Jacob gets his ladder. Each time God acts, He provides a sign of that of which He has spoken, which is symbolic, that is, it is itself illustrative of the promise, and which is also a seal, a guarantee of that of which God has spoken. When the patriarchs acts in faith, they find God truly faithful to these promises.
Here's my problem: the idea of a seal. Faithlessness delays divine action, but He works out His purpose in the end. So here's the big issue: are baptism and Communion given to the church, signs symbolic of His work among us which all visible members receive (fine, happy so far) and seals that He does so act among us. Or are they seals to the individual as well? If so, what is the role of faith? "Do those without faith also receive the signified?" - the great Reformational debate - still ought be discussed after you've dismissed substantial interpretations of sacraments (Roman, Lutheran and Zwinglian) for covenantal ones (Reformed). I hope that the book I'm reading at the moment, by Leonard Vander Zee, clears that one up for me.

Cessationism and Baptism

Huh? What's this going to be about.
Last night I became a cessationist. Cessationism is normally associated with the idea that one believes that certain works of the Holy Spirit are no longer seen in the church, but that's not my cessationism. Mine is that the apostolic era is over: there are no more apostles. So the character and purpose of the work of the Holy Spirit is different: there are no miracles of confirmation of ministry, or any need to provide particular wisdom concerning Christ because it's all there in the Scriptures. So He carries on doing much, including many miracles, but they are different in character and purpose: healing for the sake of a sick person, rather than frequent, public and dramatic healing to draw attention to the apostle in whose words and person the ministry of Christ is continued.
You see, my acceptance of cessationism came from a new understanding of what it means.
Baptism?
Baptism is an outward sign of those actions God purposes covenantally to pursue with an individual, placing them under obligations vis-a-vis Himself. I was caught up in the fear of either a Catholic or Zwinglian view, partly because I hadn't got the covenantal element of Reformed thinking. Yes, the invisible church is constituted by new birth, but neither the old or the new covenant visible community is co-extensive with the invisible true body of the elect. Rather, the sign of the covenant is applied to show that someone is entering a community that lives under that covenant. Can babies receive it? Well, if their parents are bringing them up in full awareness of the covenant, why might they not receive the sign of that?
Again, a new understanding brings a new view, here on paedobaptism.
Help! I'm thinking aloud and online! Any advice?