If you do not take the distinction between good and bad very seriously, then it is easy to say that anything you find in this world is a part of God. But, of course, if you think some things really bad, and God really good, then you cannot talk like that. You must believe that God is separate from the world and that some of the things we see in it are contrary to His will.
Confronted with a cancer or a slum the Pantheist can say, ‘If you could only see it from the divine point of view, you would realise that this also is God.’ The Christian replies, ‘Don’t talk damned nonsense.’ For Christianity is a fighting religion. It thinks God made the world—that space and time, heat and cold, and all the colours and tastes, and all the animals and vegetables, are things that God ‘made up out of His head’ as a man makes up a story.
But it also thinks that a great many things have gone wrong with the world that God made and that God insists, and insists very loudly, on our putting them right again.
From Mere Christianity by C S Lewis
Showing posts with label christianity. Show all posts
Showing posts with label christianity. Show all posts
Tuesday, January 16, 2018
Friday, May 13, 2016
Where the road passes over the rim of our world
I think all Christians would agree with me if I said that though Christianity seems at first to be all about morality, all about duties and rules and guilt and virtue, yet it leads you on, out of all that, into something beyond. One has a glimpse of a country where they do not talk of those things, except perhaps as a joke. Everyone there is filled full with what we should call goodness as a mirror is filled with light. But they do not call it goodness. They do not call it anything. They are not thinking of it. They are too busy looking at the source from which it comes. But this is near the stage where the road passes over the rim of our world. No one’s eyes can see very far beyond that: lots of people’s eyes can see further than mine.
From Mere Christianity by C S Lewis
Sunday, April 24, 2016
God is alive...
It is always shocking to meet life where we thought we were alone. “Look out!” we cry, “it’s alive.” And therefore this is the very point at which so many draw back—I would have done so myself if I could—and proceed no further with Christianity. An “impersonal God”—well and good. A subjective God of beauty, truth and goodness, inside our own heads—better still. A formless life- force surging through us, a vast power which we can tap—best of all. But God Himself, alive, pulling at the other end of the cord, perhaps approaching at an infinite speed, the hunter, king, husband—that is quite another matter. There comes a moment when the children who have been playing at burglars hush suddenly: was that a real footstep in the hall? There comes a moment when people who have been dabbling in religion (“Man’s search for God”!) suddenly draw back. Supposing we really found Him? We never meant it to come to that! Worse still, supposing He had found us!
From Miracles by C S Lewis
Friday, November 06, 2015
Trust the images
"Everything began with images," [C S Lewis] wrote: "a faun carrying an umbrella, a queen on a sledge, a magnificent lion. At first there wasn't even anything Christian about them; that element pushed itself in of its own accord." There was not, he says over and over again, an evangelistic plan in the making of Narnia, no apologetic scheme: "Some people seem to think that I began by asking myself how I could say something about Christianity to children; then fixed on the fairy tale as an instrument; then collected information about child-psychology and decided what age-group I'd write for; then drew up a list of basic Christian truths and hammered out "allegories" to embody them. This is pure moonshine. I couldn't write in that way at all."
Or perhaps he could have, but knows that it would have been a dreadful mistake, a giving over of his imaginative life to the "expository demon." What he has to do instead is trust the images that come into his mind - or, more accurately, trust that he is being formed as a Christian in such a way that the images that come to his mind are authentic ones, ones that lie at, or at least near, the centre of his soul. He can do this only if he rejects not only the market-driven questions of modern authors and publishers ("What do children want?") but even the more morally sound question of the Christian apologist ("What do children need?"): "It is better not to ask the questions at all. Let the pictures tell you their own moral. For the moral inherent in them will rise from whatever spiritual roots you have succeeded in striking during the whole course of your life."
This is a terrifying, or liberating, word: liberating in that one need not expose oneself to the sanctimonious drudgery of drawing up lists of Christian truths and hammering out allegories that will meet the desires or needs of children. But terrifying because as those images rise from your mind you discover what you are really made of: you discover whether you are one whose moral and aesthetic responses have been shaped by the Christian narrative or whether you remain a person "without a chest," lacking in true spiritual formation. Trusting the images, you find out who you are.
From The Narnian, by Alan Jacobs, pages 243-4
Sunday, October 25, 2015
Mixed marriage
I agree with everything you say (except that I should publish anything on the subject: a bachelor is not the man to do it—there is such an obvious answer to anything he says!).
Our regeneration is a slow process. As Charles Williams says there are three stages: (1.) The Old Self on the Old Way. (2.) The Old Self on the New Way. (3.) The New Self on the New Way.
After conversion the Old Self can of course be just as arrogant, importunate, and imperialistic about the Faith as it previously was about any other interest. I had almost said ‘Any other Fad’—for just as the loveliest complexion turns green in a green light, so the Faith itself may have at first all the characteristics of a Fad and we may be as ill to live with as if we had taken up Nudism or Psychoanalysis or Pure Wool Clothing. You and I, clearly, both know all about that: one makes blunders.
About obedience, the principle is clear. Obedience to man is limited by obedience to God and, when they really conflict, must go. But of course that gives one very little guidance about particulars. The converted party must pray: I suppose it is not often necessary to pray in the presence of the other! Especially if the converted party is the woman, who usually has the house to herself all day.
Of course there must be no concealment, in the sense that if the question comes up one must say frankly that one does pray. But there is a difference between not concealing and flaunting. For the rest (did I quote this before?) MacDonald says ‘the time for speaking seldom arrives, the time forbeing never departs.’ Let you and me pray for each other.
From The Collected Letters of C.S. Lewis, Volume III
Our regeneration is a slow process. As Charles Williams says there are three stages: (1.) The Old Self on the Old Way. (2.) The Old Self on the New Way. (3.) The New Self on the New Way.
After conversion the Old Self can of course be just as arrogant, importunate, and imperialistic about the Faith as it previously was about any other interest. I had almost said ‘Any other Fad’—for just as the loveliest complexion turns green in a green light, so the Faith itself may have at first all the characteristics of a Fad and we may be as ill to live with as if we had taken up Nudism or Psychoanalysis or Pure Wool Clothing. You and I, clearly, both know all about that: one makes blunders.
About obedience, the principle is clear. Obedience to man is limited by obedience to God and, when they really conflict, must go. But of course that gives one very little guidance about particulars. The converted party must pray: I suppose it is not often necessary to pray in the presence of the other! Especially if the converted party is the woman, who usually has the house to herself all day.
Of course there must be no concealment, in the sense that if the question comes up one must say frankly that one does pray. But there is a difference between not concealing and flaunting. For the rest (did I quote this before?) MacDonald says ‘the time for speaking seldom arrives, the time forbeing never departs.’ Let you and me pray for each other.
From The Collected Letters of C.S. Lewis, Volume III
Sunday, May 31, 2015
Authenticity
A gospel that doesn't take into account the rights of human beings, a Christianity that doesn't make a positive contribution to the history of the world, is not the authentic doctrine of Christ, but rather simply an instrument of power. We regret that at some moments our church has also fallen into this sin; but we want to change this attitude and, according to this spirituality that is authentically of the gospel, we don't want to be a plaything of the worldly powers, rather we want to be the church that carries the authentic, courageous gospel of our Lord Jesus Christ, even when it might become necessary to die like he did, on a cross.
Oscar Romero
"November 27, 1977" in Through the Year with Oscar Romero
Thursday, March 26, 2015
Worshipping the god within
Of all horrible religions the most horrible is the worship of the god within. . . . (A)ny one who knows any one from the Higher Thought Centre know how it does work. That Jones shall worship the god within him turns out ultimately to mean that Jones shall worship Jones. . . .
Christianity came into the world firstly in order to assert with violence that a man had not only to look inwards, but to look outwards, to behold with astonishment and enthusiasm a divine company and a divine captain. The only fun of being a Christian was that a man was not left alone with the Inner Light, but definitely recognized an outer light, fair as the sun, clear as the moon, terrible as an army with banners.
G. K. Chesterton, "The Flag of the World," Collected Works, Volume I
Christianity came into the world firstly in order to assert with violence that a man had not only to look inwards, but to look outwards, to behold with astonishment and enthusiasm a divine company and a divine captain. The only fun of being a Christian was that a man was not left alone with the Inner Light, but definitely recognized an outer light, fair as the sun, clear as the moon, terrible as an army with banners.
G. K. Chesterton, "The Flag of the World," Collected Works, Volume I
Thursday, February 19, 2015
A tiny difference
Amidst the vast scene of the world's problems and tragedies you may feel that your own ministry seems so small, so insignificant, so concerned with the trivial. What a tiny difference it can make to the world that you should run a youth club, or preach to a few people in a church, or visit families with seemingly small result. But consider: the glory of Christianity is its claim that small things really matter and that the small company, the very few, the one man, the one woman, the one child are of infinite worth to God. Consider our Lord himself. Amidst a vast world with its vast empires and vast events and tragedies our Lord devoted himself to individual men and women, often giving hours and time to the very few or to the one man or woman.
Michael Ramsey
Tuesday, December 16, 2014
Resurrection
In the earliest days of Christianity an ‘apostle’ was first and foremost a man who claimed to be an eyewitness of the Resurrection. Only a few days after the Crucifixion when two candidates were nominated for the vacancy created by the treachery of Judas, their qualification was that they had known Jesus personally both before and after His death and could offer first-hand evidence of the Resurrection in addressing the outer world (Acts1:22). A few days later St Peter, preaching the first Christian sermon, makes the same claim—‘God raised Jesus, of which we all (we Christians) are witnesses’ (Acts 2:32). In the first Letter to the Corinthians, St Paul bases his claim to apostleship on the same ground—‘Am I not an apostle? Have I not seen the Lord Jesus?’ (1:9).
As this qualification suggests, to preach Christianity meant primarily to preach the Resurrection. . . . . The Resurrection is the central theme in every Christian sermon reported in the Acts. The Resurrection, and its consequences, were the ‘gospel’ or good news which the Christians brought: what we call the ‘gospels’, the narratives of Our Lord’s life and death, were composed later for the benefit of those who had already accepted the gospel. They were in no sense the basis of Christianity: they were written for those already converted. The miracle of the Resurrection, and the theology of that miracle, comes first: the biography comes later as a comment on it. . . . . The first fact in the history of Christendom is a number of people who say they have seen the Resurrection. If they had died without making anyone else believe this ‘gospel’ no gospels would ever have been written.
From Miracles by C S Lewis
As this qualification suggests, to preach Christianity meant primarily to preach the Resurrection. . . . . The Resurrection is the central theme in every Christian sermon reported in the Acts. The Resurrection, and its consequences, were the ‘gospel’ or good news which the Christians brought: what we call the ‘gospels’, the narratives of Our Lord’s life and death, were composed later for the benefit of those who had already accepted the gospel. They were in no sense the basis of Christianity: they were written for those already converted. The miracle of the Resurrection, and the theology of that miracle, comes first: the biography comes later as a comment on it. . . . . The first fact in the history of Christendom is a number of people who say they have seen the Resurrection. If they had died without making anyone else believe this ‘gospel’ no gospels would ever have been written.
From Miracles by C S Lewis
Monday, December 08, 2014
New books and old
A new book is still on its trial and the amateur is not in a position to judge it. It has to be tested against the great body of Christian thought down the ages, and all its hidden implications) often unsuspected by the author himself) have to be brought to light. . . .
Every age has its own outlook. It is specially good at seeing certain truths and specially liable to make certain mistakes. We all, therefore, need the books that will correct the characteristic mistakes of our own period. And that means the old books. All contemporary writers share to some extent the contemporary outlook--even those, like myself, who seem most opposed to it. . . . The only palliative is to keep the clean sea breeze of the centuries blowing through our minds, and this can be done only by reading old books.
People were no cleverer then than they are now; they made as many mistakes as we. But not the same mistakes. They will not flatter us in the errors we are already committing; and their own errors, being now open and palpable, will not endanger us.
Measured against the ages "mere Christianity" turns out to be no insipid interdenominational transparency, but something positive, self-consistent, and inexhaustible. I know it, indeed, to my cost. In the days when I still hated Christianity, I learned to recognise, like some all to familiar smell, that almost unvarying something which met me, now in Puritan Bunyan, now in Anglican Hooker, now in Thomist Dante. . . . It was of course varied; and yet--after all--so unmistakably the same; recognisable, not to be evaded, the odour which is death to us until we allow it to become life.
From C S Lewis' introduction to On the Incarnation by Athanasius. 1046 edition.
Every age has its own outlook. It is specially good at seeing certain truths and specially liable to make certain mistakes. We all, therefore, need the books that will correct the characteristic mistakes of our own period. And that means the old books. All contemporary writers share to some extent the contemporary outlook--even those, like myself, who seem most opposed to it. . . . The only palliative is to keep the clean sea breeze of the centuries blowing through our minds, and this can be done only by reading old books.
People were no cleverer then than they are now; they made as many mistakes as we. But not the same mistakes. They will not flatter us in the errors we are already committing; and their own errors, being now open and palpable, will not endanger us.
Measured against the ages "mere Christianity" turns out to be no insipid interdenominational transparency, but something positive, self-consistent, and inexhaustible. I know it, indeed, to my cost. In the days when I still hated Christianity, I learned to recognise, like some all to familiar smell, that almost unvarying something which met me, now in Puritan Bunyan, now in Anglican Hooker, now in Thomist Dante. . . . It was of course varied; and yet--after all--so unmistakably the same; recognisable, not to be evaded, the odour which is death to us until we allow it to become life.
From C S Lewis' introduction to On the Incarnation by Athanasius. 1046 edition.
Saturday, November 22, 2014
Prudence
Prudence means practical common sense, taking the trouble to think out what you are doing and what is likely to come of it.
Nowadays most people hardly think of Prudence as one of the ‘virtues’. In fact, because Christ said we could only get into His world by being like children, many Christians have the idea that, provided you are ‘good’, it does not matter being a fool. But that is a misunderstanding.
In the first place, most children show plenty of ‘prudence’ about doing the things they are really interested in, and think them out quite sensibly. In the second place, as St Paul points out, Christ never meant that we were to remain children in intelligence: on the contrary. He told us to be not only ‘as harmless as doves’, but also ‘as wise as serpents’. He wants a child’s heart, but a grown-up’s head. He wants us to be simple, single-minded, affectionate, and teachable, as good children are; but He also wants every bit of intelligence we have to be alert at its job, and in first-class fighting trim.
The fact that you are giving money to a charity does not mean that you need not try to find out whether that charity is a fraud or not. The fact that what you are thinking about is God Himself (for example, when you are praying) does not mean that you can be content with the same babyish ideas which you had when you were a five-year-old.
It is, of course, quite true that God will not love you any the less, or have less use for you, if you happen to have been born with a very second-rate brain. He has room for people with very little sense, but He wants every one to use what sense they have.
C S Lewis in Mere Christianity
Nowadays most people hardly think of Prudence as one of the ‘virtues’. In fact, because Christ said we could only get into His world by being like children, many Christians have the idea that, provided you are ‘good’, it does not matter being a fool. But that is a misunderstanding.
In the first place, most children show plenty of ‘prudence’ about doing the things they are really interested in, and think them out quite sensibly. In the second place, as St Paul points out, Christ never meant that we were to remain children in intelligence: on the contrary. He told us to be not only ‘as harmless as doves’, but also ‘as wise as serpents’. He wants a child’s heart, but a grown-up’s head. He wants us to be simple, single-minded, affectionate, and teachable, as good children are; but He also wants every bit of intelligence we have to be alert at its job, and in first-class fighting trim.
The fact that you are giving money to a charity does not mean that you need not try to find out whether that charity is a fraud or not. The fact that what you are thinking about is God Himself (for example, when you are praying) does not mean that you can be content with the same babyish ideas which you had when you were a five-year-old.
It is, of course, quite true that God will not love you any the less, or have less use for you, if you happen to have been born with a very second-rate brain. He has room for people with very little sense, but He wants every one to use what sense they have.
C S Lewis in Mere Christianity
Saturday, November 08, 2014
Loving God
Some writers use the word charity to describe not only Christian love between human beings, but also God’s love for man and man’s love for God. About the second of these two, people are often worried. They are told they ought to love God. They cannot find any such feeling in themselves. What are they to do? The answer is the same as before. Act as if you did. Do not sit trying to manufacture feelings. Ask yourself, ‘If I were sure that I loved God, what would I do?’ When you have found the answer, go and do it.
On the whole, God’s love for us is a much safer subject to think about than our love for Him. Nobody can always have devout feelings: and even if we could, feelings are not what God principally cares about.
Christian Love, either towards God or towards man, is an affair of the will. If we are trying to do His will we are obeying the commandment, ‘Thou shalt love the Lord thy God.’ He will give us feelings of love if He pleases. We cannot create them for ourselves, and we must not demand them as a right. But the great thing to remember is that, though our feelings come and go, His love for us does not. It is not wearied by our sins, or our indifference; and, therefore, it is quite relentless in its determination that we shall be cured of those sins, at whatever cost to us, at whatever cost to Him.
C S Lewis, in Mere Christianity
On the whole, God’s love for us is a much safer subject to think about than our love for Him. Nobody can always have devout feelings: and even if we could, feelings are not what God principally cares about.
Christian Love, either towards God or towards man, is an affair of the will. If we are trying to do His will we are obeying the commandment, ‘Thou shalt love the Lord thy God.’ He will give us feelings of love if He pleases. We cannot create them for ourselves, and we must not demand them as a right. But the great thing to remember is that, though our feelings come and go, His love for us does not. It is not wearied by our sins, or our indifference; and, therefore, it is quite relentless in its determination that we shall be cured of those sins, at whatever cost to us, at whatever cost to Him.
C S Lewis, in Mere Christianity
Friday, November 07, 2014
Finding shalom
What dimensions of our lives are presently oppressed by the captivity of powerful and destructive principalities and powers? I suspect that the answer to that question is literally, every dimension suffers under such oppression. Consequently, it is in every dimension of life that we need to engage in radical, and sometimes symbolic acts of a hope for life beyond captivity, beyond the present crisis. We need to find ways to experience God's shalom, God's redemptive presence, in all the dimensions of our lives, from the marketplace to the bedroom, from the board room to the classroom, from the theatre to the dining room. In fact, there are many rooms to our lives, and it is in all of these rooms that we need to struggle together, in community, and with the healing presence of the Holy Spirit, to have a foretaste of a creationally restoring kingdom that is yet to come in all of its fullness.
Brian Walsh in Subversive Christianity
Wednesday, November 05, 2014
Spiritual Numbness
The prophet must speak with passion because the community is in a coma. Or to shift the metaphor, we are numb. To be numb is to be without passion; it is the absence of pathos; it is apathy. We are so numb that we don't even realise what has happened to us. Our numbness denies us of a spiritually renewed imagination. We are numb, we don't notice the perverse abnormality of affluence. We are numb to the precariousness of our times, numb to the danger of the earth, to the pain of the poor, to the impossibility of our present affluent lifestyles. We are numb to our own pain, and we want to remain numb to the pain of homosexuals in our communities and to the victims of abuse and incest. And, yes, we are numbed out by the irrelevance of the church to our present cultural malaise.
Brian Walsh in Subversive Christianity
Friday, October 31, 2014
Niceness
‘Niceness’—wholesome, integrated personality—is an excellent thing. We must try by every medical, educational, economic, and political means in our power to produce a world where as many people as possible grow up ‘nice’; just as we must try to produce a world where all have plenty to eat. But we must not suppose that even if we succeeded in making everyone nice we should have saved their souls. A world of nice people, content in their own niceness, looking no further, turned away from God, would be just as desperately in need of salvation as a miserable world—and might even be more difficult to save.
For mere improvement is not redemption, though redemption always improves people even here and now and will, in the end, improve them to a degree we cannot yet imagine. God became man to turn creatures into sons: not simply to produce better men of the old kind but to produce a new kind of man. It is not like teaching a horse to jump better and better but like turning a horse into a winged creature. Of course, once it has got its wings, it will soar over fences which could never have been jumped and thus beat the natural horse at its own game. But there may be a period, while the wings are just beginning to grow, when it cannot do so: and at that stage the lumps on the shoulders—no one could tell by looking at them that they are going to be wings—may even give it an awkward appearance.
From C S Lewis' Mere Christianity
For mere improvement is not redemption, though redemption always improves people even here and now and will, in the end, improve them to a degree we cannot yet imagine. God became man to turn creatures into sons: not simply to produce better men of the old kind but to produce a new kind of man. It is not like teaching a horse to jump better and better but like turning a horse into a winged creature. Of course, once it has got its wings, it will soar over fences which could never have been jumped and thus beat the natural horse at its own game. But there may be a period, while the wings are just beginning to grow, when it cannot do so: and at that stage the lumps on the shoulders—no one could tell by looking at them that they are going to be wings—may even give it an awkward appearance.
From C S Lewis' Mere Christianity
Saturday, September 27, 2014
Turning the other cheek
There are three ways of taking the command to turn the other cheek. One is the Pacifist interpretation; it means what it says and imposes a duty of nonresistance on all men in all circumstances. Another is the minimising interpretation; it does not mean what it says but is merely an orientally hyperbolical way of saying that you should put up with a lot and be placable. Both you and I agree in rejecting this view. The conflict is therefore between the Pacifist interpretation and a third one which I am now going to propound. I think the text means exactly what it says, but with an understood reservation in favour of those obviously exceptional cases which every hearer would naturally assume to be exceptions without being told. . . . . That is, insofar as the only relevant factors in the case are an injury to me by my neighbour and a desire on my part to retaliate, then I hold that Christianity commands the absolute mortification of that desire. No quarter whatever is given to the voice within us which says, “He’s done it to me, so I’ll do the same to him.”
From The Weight of Glory by C S Lewis
From The Weight of Glory by C S Lewis
Saturday, September 06, 2014
Education through love
Christianity isn’t merely a delegation of moral decision-making. Christian prayer and practice is meant to properly calibrate the will and desires, so that, by relying on God, we become more like him, rather than being an eternal ignoramus. It’s an education through love.
Leah Libresco
"Personal Plato" in First Things
Saturday, June 28, 2014
Perfect Christianity
This is the rule of most perfect Christianity, its most exact definition, its highest point, namely, the seeking of the common good ... for nothing can so make a person an imitator of Christ as caring for his neighbours.
John Chrysostom
"Homily 25" in Nicene and Post-Nicene Fathers: Series I/Volume XII
Thursday, June 26, 2014
Our union with Christ
Ultimately it all comes to this, that the real cause of [our spiritual depression] is failure to realize our union with Christ. Many seem to think that Christianity just means that we are delivered in the sense that our sins are forgiven. But that is only the beginning, but one aspect of it. Essentially salvation means union with Christ, being one with Christ. As we were one with Adam [in our sinfulness] we are now one with Christ. We have been crucified with Christ - 'I am crucified with Christ,' says Paul. 'All that has happened to Him has happened to me. I am one with Him.' Read the fifth and sixth chapters of Paul's Epistle to the Romans. The teaching is that we have died with Christ, have been buried with Christ, have risen with Christ, are seated in the heavenly places in Christ and with Christ. That is the teaching of the Scriptures. 'You are dead and your life is hid with Christ in God,' (Colossians 3:3). The old man has been crucified and all that belonged to him. His sins have all been dealt with. You are buried with Christ, you are risen with Christ. 'Reckon yourselves then to be dead unto sin but alive unto God through Jesus Christ our Lord,' (Romans 6:11).
Let me sum it up in this way, therefore. You and I - and to me this is one of the great discoveries of the Christian life; I shall never forget the release which realizing this for the first time brought to me - you and I must never look at our past lives; we must never look at any sin in our past life in any way except that which leads us to praise God and to magnify His grace in Christ Jesus. I challenge you to do that. If you look at your past and are depressed by it, if as a result you are feeling miserable as a Christian, you must do what Paul did. 'I was a blasphemer,' he said, but he did not stop at that. Does he then say: 'I am unworthy to be a preacher of the gospel?' In fact he says the exact opposite: 'I thank Christ Jesus our Lord who enabled me, for that He counted me faithful, putting me into ministry, etc.' When Paul looks at the past and sees his sin he does not stay in a corner and say: 'I am not fit to be a Christian, I have done such terrible things.' Not at all. What it does to him, its effect upon him, is to make him praise God. He glories in grace and says: 'And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.'
From Martin Lloyd Jones' Spiritual Depression, pages 74-5
Let me sum it up in this way, therefore. You and I - and to me this is one of the great discoveries of the Christian life; I shall never forget the release which realizing this for the first time brought to me - you and I must never look at our past lives; we must never look at any sin in our past life in any way except that which leads us to praise God and to magnify His grace in Christ Jesus. I challenge you to do that. If you look at your past and are depressed by it, if as a result you are feeling miserable as a Christian, you must do what Paul did. 'I was a blasphemer,' he said, but he did not stop at that. Does he then say: 'I am unworthy to be a preacher of the gospel?' In fact he says the exact opposite: 'I thank Christ Jesus our Lord who enabled me, for that He counted me faithful, putting me into ministry, etc.' When Paul looks at the past and sees his sin he does not stay in a corner and say: 'I am not fit to be a Christian, I have done such terrible things.' Not at all. What it does to him, its effect upon him, is to make him praise God. He glories in grace and says: 'And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.'
From Martin Lloyd Jones' Spiritual Depression, pages 74-5
Saturday, May 31, 2014
The kingdom
Our business, as Christians, is the establishment of the kingdom. It is a kingdom that takes its beginnings here in this real world, and aims at the fulfilling of this world, of bringing this world to its destiny. But it is not a kingdom that can be identified with the Roman Empire any more than it can be identified with a capitalist paradise or a Marxist utopia. The dimensions of this kingdom reach to domains that politics can never reach, to the realms of the "kingdom that is not of this world." It is that extra dimension that Christians are called on to participate in making a reality. Politics, as well as everything else that is human and earthy, has its place in the establishment of the kingdom. But the political reality is not the ultimate value, nor is it the sole instrument for the bringing of the kingdom.
To accept any system as gospel is to accept the limits of that system, to refuse to see further than that system or to see more clearly or to see sooner or to render judgement on it or to prophesy against it. It is merely to ratify the limits such a system places on the kingdom. It is to turn our faith into a religion. And it makes little difference whether it is a religion of the right or of the left. Every time we have taken the gospel in to the political game in this way, we have ended up betraying the gospel.
Vincent Donovan, in Rediscovering Christianity, pages 165/6
To accept any system as gospel is to accept the limits of that system, to refuse to see further than that system or to see more clearly or to see sooner or to render judgement on it or to prophesy against it. It is merely to ratify the limits such a system places on the kingdom. It is to turn our faith into a religion. And it makes little difference whether it is a religion of the right or of the left. Every time we have taken the gospel in to the political game in this way, we have ended up betraying the gospel.
Vincent Donovan, in Rediscovering Christianity, pages 165/6
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