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Archive for the ‘Parish in American Context’ Category

If you would truly profit by ordinances, after you have a fixed pastor, I think it is of moment to forget, as much as possible, the persons of men, and confider them as no more than instruments in the hand of God, for your daily instruction and comfort. The more you remember the appointment of God, and wait upon his ordinances, in the faith of his presence, and the expectation of his blessing, the more you are likely to receive both sensible and lasting benefit. I must therefore take the liberty to observe, that we have amongst us a set of wandering unsettled hearers, who run about from one congregation to another, and even from one profession to another, and are scarcely ever to be seen a whole day in one place. If they be but deliberating where to fix, we may fay of them, that they are ever learning, and never come to the knowledge of the truth. But the probability is, that they have itching and curious ears, and go about not to serve God but to hear men. If I am able at all to judge, either by reflection or observation, those are most likely to profit, who having deliberately made their choice, sit habitually and regularly under one minister. By this means they enter into his views; and as he will naturally endeavour, if any thing was wanting at one time, to complete his scheme by supplying it at another, they will thereby have a more comprehensive view of the whole counsel of God. At the fame time, not having the charm of novelty to enchant them, they will have nothing to do but to reap instruction. On the other hand, by hearing separate, detached, and independent discourses, men may please their fancy more, but they will improve their understanding less. It is also plain, that as every minister will endeavour, not only to follow an order in his discourses on one subject, but to have a respect to the connection, and relation of the subjects themselves, the more accurate and exact he is, in suiting one part to the, illustration of another, the less he will be understood by these desultory hearers, who take only a single branch, without being able to perceive its subserviency to the general design. I have many times known exceptions taken at ministers, for some parts of a discourse by such persons, when, if they had heard the whole upon the fame or corresponding subjects, they would have perceived there was no place for their objections. The great purpose, my brethren, of a serious and judicious people, in attending on ordinances, should neither be to please themselves, nor to criticise their teachers; but to hear the word of God, that they may do it. On this account it is, that humble and regular Christians are getting real advantage to their fouls, while some are only watching the opinions, or others only passing judgment on the ability, perhaps no more than the style and outward manner of the speaker.

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Here is the latest quarterly update. If you missed the last one about our move to S. Jersey and my new endeavor to go full time with RPM, you can read it here.

For more information about RPM or to make a donation, click here.

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Over the last few weeks, I’ve made more progress door-to-door in Woodbine. It’s got some character to be sure. There are some nice, even stately old homes alternating with run-down and abandoned shells. The one below had the front door completely knocked in to the ground. With poorer judgment, I could have just walked throughout the place.

I’ve encountered and visited with a number of Spanish speakers here in Woodbine. One had me inside. And not long into this first round I’ve discovered just how many African Americans there are. And their relatively openness to talk and comparative friendliness from past experience elsewhere has been mildly surprising–and definitely encouraging.

One of my most recent encounters was with “Dequan.” As I walked up to his house, he stood there, music blaring from his car. He looked late 20s, dressed in typical urban street-wear. As I introduced himself and handed him a leaflet, he very quickly got exercised and said that there was ‘no forgiveness for him–he killed a man!’ I noticed beer on his breath. Hard to say whether he was serious or not; but I had little reason to doubt him as the conversation progressed. I spoke to him of the infinite love of God in Christ who willingly died for wicked sinners like him and like me. I told him, as for his despair of pardon, that there was a great believer in the Bible who killed a man, and yet God forgave him. “Moses!” he replied. I was thinking David. (This fellow probably had a Christian upbringing, maybe even a godly mother or grandmother still praying for him. O, let us never despair of our prodigals!) So now Dequan had two witnesses of divinely pardoned murderers, and “in the mouth of two or three witnesses every word shall be established.” I was grateful that he did not brush me off for who I was, and I certainly treated him with the dignity he deserved as a human being. But, I explained to him, he and I were both in the same boat. We are helpless sinners in desperate need of mercy! I got his phone number. Then I asked if I could pray with him? He had quite calmed down by now. As I prayed for Dequan, he volunteered an arm around me. So touching, and I responded in kind as I led our poor souls to the throne of grace.

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Community is dead. R.I.P. This short article by Dr. Carl Trueman laments the evaporation of community–at least in the West–and of its historically Christian nexus, the Church. He then offers a strategic prescription in the rediscovery of hospitality, no doubt in the spirit of Rosaria Butterfield. I couldn’t agree more. If we are embodied souls living in real places with zip codes and GPS coordinates, we as Christians need to love our neighbors in very tangible ways for their salvation — and as a happy byproduct, recreate community.

But I think this malady requires more than one prescription. Thomas Chalmers (1780-1847), the pioneer of the Free Church of Scotland in which Trueman spent many years, was even in his day deeply troubled at the disintegration of then-modern community. The Industrial Revolution had forced masses of country folk into the slums of Britain’s factory-choked cities. It grieved him to his core that these people were living in grinding poverty and were completely falling through the cracks of the Church of Scotland’s traditional spiritual care, forming a bloated underclass of unchurched “home heathen.” And the mechanized web of misery only strengthened its grip by the complete and utter absence of community. His assessment is surprisingly contemporary: “As the matter stands, juxtaposition forms no security whatever for acquaintanceship—insomuch that the members of distinct households might live for years under the same roof, unknowing and unknown to each other.”

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I’ve noticed on my dashboard a couple of older posts getting a more hits after my latest one, “Micro-presbyterians and church-planting.” Perhaps a brief clarification is in order just in case any should view these as somehow contradictory of the spirit and practice I have just advocated. It certainly would be a “fly in the ointment” if others should actually be confused by them.

In each of these posts, I’ve added clarifying language (here and here) that I could have easily included at the time, had I thought it necessary. In any case, my conscience is perfectly clear that I have never to my knowledge participated in any outreach or church-planting effort remotely out of step with my recent article, and I would be happy to offer pastoral references outside the PRC should any wish to confirm.

In all likelihood, this is nothing. So disregard if this does not apply—but feel free to share if it does.

God bless!

–The management (such as it is)

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Go local, grow local!

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“The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous: the LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down” (Psalm 146:8-10).

Fatima” once again reached out today. Apparently, her nephew and only immediate family in the U.S. changed his mind about having her come out to live with him in Ohio. While it would have been sad to see her go, I cannot help but see this somewhat as a blessing in disguise for her. While we are but “unprofitable servants,” we are the only devout Christians in her life and have shown her an abundance of care for her outward affairs and especially for her soul.

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“Chalmers’ method was simple, systematic, spiritual, and unadorned. It was concerned with reaching souls rather than building brands; it sought them out. A gathered team of committed individuals connected with their local community and the lives of individuals through visitation and interaction. Such a method has massive challenges in a society where community has disintegrated but that is not to say it is impossible. No doubt something resembling it is bearing fruit in some communities.”

In this article below, my good friend Matthew Vogan recounts the old national vision of our Scottish Presbyterian forbears like Thomas Chalmers, who maintained confessional fidelity while also aggressively engaged in home missions. Does anyone among the theological heirs of Chalmers have such a national vision? Or even more pointedly, does anyone care?

Well, I for one deeply believe that they do care. And that they have the almighty Spirit of God dwelling in them and resting upon them. Nothing can defeat the sword of the Lord and of Gideon, nothing can stop these ‘sons of oil,’ for it is “not by might, nor by power, but by [His] Spirit, saith the LORD.” They will hear their charge, and they will go, shaking off all inhibitions and possessing the good land that rightly belongs them–and much more, to the Heir of all!

(There. That’s the closest this stodgy Presbyterian will ever get to ‘naming and claiming!’)

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This article is found in The Bulwark, popular magazine published by the Scottish Reformation Society. To read it more easily, you will likely need to download and rotate view.


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Years back, my heart got large for missions — especially urban missions to those on the ‘other side of the tracks.’ At about the same time, I became Reformed (a high octane, old school Presbyterian no less!), putting me in a a sub-subset of a subset. My life and ministry has ever since lived somewhat in the frontiers the unlikely and the implausible. A straightlaced, tall gringo Presbyterian goes out among immigrants, trying to evangelize in broken Spanish and recruit sinners to the “outward and ordinary means” in a humble, little Reformed church 15 minutes to the south. And to sing Psalms. Without musical accompaniment. In English.

I admit that there are all kinds of problems with this model, from a human perspective. But it is actually more plausible than one might think. Yet before I deal with the plausibles, let me first set forth some principles.

The first principle is principle! Principle precedes the practical. We must first determine whether something should be done before we decide whether or not we think it is practical. We ought to go out and bring the Gospel to all. None excluded. Politics quite aside, we may and must not discriminate based on sex, ethnicity, gender, or for that matter even sexual ‘preference.’ By the mandate of our King, we must go and tell them. Yes, as Calvinists, we know that not every “all” means “all.” But “every creature” does in fact mean “every creature.” Even if they don’t look like us, eat like us, or even use our language. It doesn’t matter whether they ‘have papers’ or not, vote Democrat or not. How they got here and whether they should by law be here, is a separate issue for a different discussion (and full disclosure: I lean quite “red” when it comes to immigration policy!). But that they are here means they are here for us to evangelize. And not just gripe about and avoid them as much as possible.

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