Pastoral Notes for Sunday, July 1, 2018

This past week our very own Greg Wilbur published an excellent piece on worship online at Christward Collective. I found Greg’s piece so helpful and thought provoking that I decided to republish it here for your benefit. Enjoy!

 Guidelines for Worship, Part 1

 The concept the confessional worship creates an unfamiliar category that challenges the better-known ideas of contemporary or traditional. Practically speaking, what is called contemporary or traditional can be very subjective depending on time and place. As such, confessional worship offers a corrective which transcends both categories. The following thoughts may begin to help point us towards what that really means:

·       Worship is the work of the Church—all other ministry flows out of right worship.

·       Worship is coming before the throne of God and joining in worship with the Church visible and invisible.

·       Worship instills joy, rest, and peace. It is restorative and preparation for Godly living.

·       Worship is an efficacious tool in the process of sanctification.

·       Worship is an antidote to the temptations of the world, the flesh, and the devil.

·       There is no substitute for corporate worship in the Christian life.

·       Worship is about what God requires, not what we like or prefer.

Because worship consists of the above elements, our attitude and posture in leading worship should consist of the following:

·       Worship is not performance.

·       The role of leading and facilitating worship is for the purpose of encouraging the congregation in worship, not to worship “at” them.

·       Arrangements and songs should be chosen that are ecclesiastically appropriate—what is appropriate in other venues may not be appropriate for corporate. worship.

·       The criteria for what is ecclesiastically appropriate refers to text, music, the combination text and music, arrangements, and execution.

·       As leaders, we should be growing and stretching in worship even as the congregation is called to grow and stretch in the knowledge of God.

·       Worship should be accessible yet excellent.

·       As musicians, we should be growing in skill and depth—musically and theologically.

·       Craftsmanship is a biblical concept; originality is a humanist concept.

·       How we play and lead should be different than how we play and sing at a recital, coffeehouse, or concert.

·       God is the standard of beauty and excellence—our worship should seek after biblical excellence and objective beauty, goodness, and truth.

Continued Next Week…

Pastoral Notes for Sunday, June 24, 2018

The General Assembly (GA) of the Presbyterian Church in America (PCA) meets every June to conduct the national business of the denomination. This year’s GA was one of the more encouraging GA’s in recent memory.

One reason for the meeting’s efficiency and expediency was Dr. Irwyn Ince, the first African American moderator of the PCA. Dr. Ince serves as the Director of the Grace DC Network for Cross Cultural Mission and has been actively involved in the denomination the last several years—serving as chairman of the Study Committee on Women in Ministry from 2016-2017 and the Overtures Committee in 2016. When being nominated for election as moderator this year, Dr. Charles McGowan said of Dr. Ince, “The PCA is blessed to have chosen Irwyn Ince as her newly-elected moderator. We have done more than elect the first black moderator in the history of our denomination. We have wisely chosen a proven, capable young leader and a respected and faithful churchman. He will be a skilled moderator and represent the denomination well throughout the year.” Dr. McGowan is absolutely right. We are indeed blessed to have Dr. Ince as the 2018-2019 moderator of the PCA.

Aside from the historic election of Dr. Ince to moderator, here are two other items of note coming out of this year’s General assembly. First, an overture (item of business) was passed to strengthen our denomination’s commitment to a biblical definition of marriage. Though our confessions and catechisms already clearly set forward a biblical view of marriage being between one man and one woman for life, it was believed that by making our Book of Church Order’s (BCO) chapter 59.3 on marriage “constitutionally binding,” our position would be strengthened all the more and may serve as a needed protection for our denomination in the days ahead. The approved statement reads as follows “Marriage is only to be between one man and one woman (Gen. 2:24-25; Matt. 19:4-6; 1 Cor. 7:2), in accordance with the Word of God. Therefore, ministers in the Presbyterian Church in America who solemnize marriages shall only solemnize marriages between one man and one woman.”

Finally, two years ago the General Assembly Ad Interim Committee on Racial and Ethnic Reconciliation was formed to “…assess the current situation in the PCA concerning racial and ethnic reconciliation” and to “identify specific problems the PCA needs to address to promote racial reconciliation and ethnic diversity.” Further, the committee was to help the denomination “develop constructive guidelines and suggest concrete steps for the use of the PCA, including all presbyteries and sessions in order to make progress toward the work of racial reconciliation.” The committee’s report was biblically sound, thoroughly researched, and pastorally wise. The report’s suggestions for churches, academic institutions, and presbyteries for ongoing reconciliation and minority inclusion and development were well received and approved by the GA. This report will be published at some point later this year. When it is available, I will be sure to let you know.

If you have any questions about the items above or other actions of the General Assembly this year, do not hesitate to reach out. I would be glad to speak with you further. 

Pastoral Notes for Sunday, June 17, 2018

In today’s passage, Paul calls us to be constant in prayer. Whenever I read those words from Paul, these words from J.C. Ryle come to mind, “When Paul says, ‘Continue in prayer’ and ‘Pray without ceasing,’ he did not mean that people should be always on their knees, but he did mean that our prayers should be like the continual burned-offering steadily preserved in every day; that it should be like seed-time and harvest, and summer and winter, unceasingly coming round at regular seasons; that it should be like the fire on the altar, not always consuming sacrifices, but never completely going out.”

Ryle is right, of course. But how do we pray in this way?

I’ve always found it interesting how little time John Calvin spends theologizing on the doctrine of prayer in The Institutes of Christian Religion, but how much time he spends on the practice of praying. Calvin understood that prayer is communion with God—an intimate and ongoing conversation built on love. Like all forms of communication, there are certain guiding principles—you might call them rules—that one follows to facilitate and maintain close relationship.

Helpfully, Joel Beeke, President of Puritan Reformed Theological Seminary in Grand Rapids, MI, explores Calvin’s writing on prayer in a work entitled, Taking Hold of God. Reflecting on Calvin, Beeke distills four basic rules for conversation with God.

1.     Heartfelt Sense of Reverence – Our prayers should take into account who we are speaking with, namely, God. Being moved by His character and the fact He desires to speak with us; should create within us a sense of awe, a holy reverence. Why? Because the God of the universe is mindful of us, desiring to hear from us.

2.     Heartfelt Sense of Need & Repentance – As soon as we come in contact with the nature of God, we see our want. Calvin says we should have the “disposition of a beggar.” We see His glory, and with yearning that His will is to be done, we pray with the sense that our very life depends on it.

3.     Heartfelt Sense of Humility and Trust in God – Naturally flowing from the two previous points is the realization that we despair of our position and ability and yield ourselves entirely to God. Confidence in self is drained, and transferred wholly to God, knowing that the heavenly Father will give to us all we need (Luke 11:13).

4.     Heartfelt Sense of Confident Hope – Because the Scripture assures us of the Father’s great and unchangeable love for His children, we can pray expectantly. If we are in Christ, we have no reason to fear and every reason to hope. Our inheritance is absolutely sure (I Peter 1:3-4). Our prayers must reflect this surety, issuing forth with an unshakable confidence and joy.

If these four rules were to become the heart habit of your prayer life, what a difference it would make in your relationship with the Lord! Be forewarned though: these rules must not become rote. The key word in every point is “heartfelt.” So, let love for God stir your heart, filling your every prayer with enjoyment of heartfelt communion with the living God.

Pastoral Notes for Sunday, June 10, 2018

In Presbyterian Church government, there are historically three ruling bodies or courts. First, there is the Session which is the name given for the ruling body of a local church (i.e. eldership). Second, there is the Presbytery, which is the name for the ruling body of a particular region. The Presbytery is made up of all the teaching elders (pastors) and commissioned ruling elders from each member church in the presbytery (e.g. Nashville Presbytery) Lastly, there is the General Assembly. This is the name for the ruling body of the entire denomination. It’s made up of all commissioned teaching elders and the prescribed number of ruling elders from every church in the denomination.

Once a year in the summer, the General Assembly (GA) of the Presbyterian Church in America (PCA) meets together. Pastors, ruling elders, delegates from fraternal denominations, and guests from around the globe will gather to worship, fellowship, and conduct the business of the church. This year’s annual meeting is June 11-15 in Atlanta, GA. Rev. Tony Giles and I along with two of our ruling elders, Mr. Terry Cheney and Mr. Jim Payne, will be attending as commissioners representing Cornerstone Presbyterian Church.

Before I attended my first GA back in 2005 as a seminary student, I often wondered, “What happens at GA?” Maybe you’ve wondered the same thing. Truth is, there are a lot of things that happen at GA, because the design of GA is to accomplish a number of mission critical purposes for the denomination.

First, GA is where our denominational organizations and agencies like Mission to the World, Mission to North America, Covenant College, Covenant Theological Seminary, Reformed University Fellowship, etc. meet yearly with pastor and elder representatives to submit budgets, make personnel changes, give reports on ministry health, and address any other pertinent matters of business relating to their organization or agency.

Secondly, GA is a time for pastors and elders to receive ongoing education and training for the work of ministry. Every year there are dozens of seminars led by ministers and scholars on a vast array of theological, historical, and practical subjects. This year there will be seminars on church planting, church revitalization, leadership dynamics, worship, preaching, cross-cultural missions, intergenerational relationships, racial reconciliation, social reform, and many, many other subjects.

Third, GA is also a time for the whole denomination to come together for worship and fellowship. Each day’s session of GA is closed with a worship service, and the breakfast, lunch, and dinner slots are filled with both organized and casual opportunities for pastors and elders to spend time together in fellowship.

Fourth and finally, the primary purpose of the General Assembly is to address mission critical denominational matters. This includes, but is not limited to, matters of theological, cultural, ecclesiastical, and administrative importance to the denomination and its presbyteries.

Following the GA, I will use this space to summarize some of the highpoints and key items of business. In the meantime, if you have interest in learning more about this year’s General Assembly, you can visit the General Assembly’s website hosted by the PCA’s Administrative Committee. The web address is http://www.pcaac.org/general-assembly/

Pastoral Notes for Sunday, June 3, 2018

Kids are out of school. The swimming pools are open. The temperatures are reaching into the 90’s. You know what that means? It’s summer! And if it’s summer, that means we’re halfway through 2018! Now, I know what you’re thinking, “Didn’t we just celebrate Christmas and New Years?” Yes, we did. But somehow six months slipped past us in a blink of an eye.

So, before we rush headlong into summer, let’s take a deep breath. Let’s slow down for a bit and take a moment to evaluate how things are going. What’s the first six months of 2018 been like for you? Name the high points and the low points. Retell the stories. Cry. Laugh. Give thanks. Then, ask yourself, “What midyear course corrections do I need to make?”

In fact, for summer 2018, we’re going to ask that question as a church. We’re going to slow things way down and take a good hard look at our life together as the family of God. Starting today, we’re going to spend the next nine weeks (June and July) in Romans 12:9-21. That’s only thirteen verses for nine weeks! But don’t let the brevity fool you. These thirteen verses are among the richest instruction we find anywhere in the Scripture on what it means to be the family of God.

Life in the Family of God

June 3 – Romans 12:9-10, “Let Love be Genuine”

June 10 – Romans 12:11, “Serve the Lord”

June 17 – Romans 12:12, “Rejoice in Hope”

June 24 – Romans 12:13, “Generous in Hospitality”

July 1 – Romans 12:14, “Love Your Enemies”

July 8 – Romans 12:15, “Show Compassion”

July 15 – Romans 12:16, “Live in Harmony” 

July 22 – Romans 12:17-18, “Be at Peace"

July 29 – Romans 12:19-21, “Overcome Evil with Good”

 

If you really want to get the most of out of this study, pick up our (free!) summer devotional booklet available at both entrances this morning. There are several features in this booklet that are intended to work the truth of Romans 12:9-21 into your life.

·      Five distinct prayer services for each day of the workweek

·      An evening reflection guide to help you close the day with the Lord

·      Scripture reading plan that parallels the main themes of Sunday’s worship

·      Practical articles on key subjects related to life in the family of God

 

Whisper a brief prayer right now for our summer together at Cornerstone, asking the Lord to renew our commitment to the Scripture’s vision for life in the family of God.

Pastoral Notes for Sunday, May 27, 2018

On Monday evening, June 4th at 7pm, our very own Greg Wilbur will lead a book discussion on The Sorcerer’s Stone—the first book in the wildly popular Harry Potter series. Knowing something of the controversy behind the series, you may be asking yourself, “Why would a church assign a Harry Potter book for a literature discussion?” I posed that question to Greg Wilbur. His answer is below.

Why read Harry Potter? At the heart of that question lies the deeper question of why we should read fiction. Isn’t it better to spend time reading scripture, theology, and non-fiction? Without taking away from those pursuits, there is a place for fiction in the Christin life. C.S. Lewis and J.R.R. Tolkien have written far more detailed descriptions of why to read stories than we can cover here, but the crux of their argument is that just because something is fiction doesn’t mean that it is not true. Myths from various cultures and times contain kernels of truth—a fact that caused Lewis to declare that Christianity is the only True Myth. Stories can reveal truth about the world God has made, about sin, rupture, redemption, and resurrection in ways that are both instructive and formative. Perhaps that is why Christ used stories in the form of parables—He spoke far more often in stories than in theological teaching.

So, if stories can convey truth and be instructive, what is the foundational truth on which the Harry Potter series is built. Firstly, it is important to know that the author, J.K. Rowling, studied classics and has an above average knowledge of classical and medieval literary traditions. Secondly, she is a huge admirer of C.S. Lewis and J.R.R. Tolkien. Thirdly, though she grew up Anglican, she was an active member of the Church of Scotland while writing the series. In speaking about her faith and the books, she said, “To me, the religious parallels have always been obvious, but I never wanted to talk too openly about it because I thought it might show people who just wanted the story where we were going.”

Without spoiling plot lines, here are some of the ways in which Christianity plays a role in the books:

1.     Medieval symbols of Christianity are used in consistently Christian ways.

2.     The heads of serpents are crushed (Gen 3).

3.     Recognized symbols of Christ such as a unicorn (purity), phoenix (resurrection bird who rises from the ashes), and griffin (half eagle and half lion=lord of the sky and king of the beasts=dual nature of Christ as God and man).

4.     The role of sacrificial love—Harry is literally marked by love that protects him.

5.     Themes of death and resurrection.

6.     Intentional story of sanctification.

7.     The hero, Harry, is not gifted in and of himself and is saved from death again and again by the imposition of a Christ-figure.

In addition, the very structure of a hero story conforms to the pattern of how God made stories to work—certain biblical worldview assumptions have to be in place. For instance, hero stories are dependent on the idea that someone(s) are in danger and need to be saved. There is an inherent value to life and a recognition that death is an aberration of how the world was meant to be—these are both Christian ideas. Harry Potter explores these ideas in biblical ways.

One other objection to the stories is the use of magic. We will talk about that topic more in the discussion, but the short answer is that there are two historically recognized types of magic—invocational (invoking evil spirits) and incantational (“singing” along with nature). The second type is what we see in such Christian stories as The Lord of the Rings, Cinderella, Narnia, Beauty and the Beast, and Harry Potter. This is a significant distinction.

Rowling has written a richly textured sub-created world—a made-up world where sacrifice, sanctification, and redemption consistently point to the truth of scripture.