Archive for February, 2009
When Abram’s proclamation is combined with the wording of the call, we can see something of the nature of true faith. The Lord promised to make Abram’s name great, to make him famous, and Abram responded by proclaiming the name of the Lord – making the Lord famous in Canaan, as it were. When we recall that the Shinarites were involved in their disobedient enterprise in order to make a name for themselves (11:4), we can see how different the man of faith was. Those who seek fame through disobedience will be given an infamous name, but those who seek to exalt the name of the Lord through their obedient service will be made famous.
– Allen Ross, commenting on Genesis 12 in Creation and Blessing
It’s the little things we often miss that are of the most benefit to our faith. Tonight I was working down at the Crivitz High School when the snow starting pouring (not uncommon for northeastern Wisconsin). All the way home I prayed out loud, thanking God for the car and the safety He had already provided.
And it was like every inch farther that I crept home was more than I deserved. It was a pretty sweet thought that fueled worship. Just thought I’d share it.
So in one sitting today I read all the way through John Piper’s new book, Finally Alive. Some have written that it’s the best book he’s written since Desiring God, so I knew I just had to read it. It’s essentially an argument that being saved is not what we typically think of. It’s part of a chronological timeline where God does something before our belief, and we do something after our belief that verifies our belief was genuine.
Piper kicks the book off with a pithy introduction, first giving the conversion testimonies of Augustine and C.S. Lewis, and then comparing how the Barna Group and the Bible use the term “born again” differently. This one-two punch is designed to reveal how the contemporary evangelical church has a radically different view of conversion then historic Christianity… not to mention the New Testament. I could go off on how Barna is complicit in the degradation of the church he now is so fond of negatively prognosticating, but that would result in a rabbit trail.
Piper states three reasons he wrote a new book for Christians concerning salvation:
1 When you are truly born again and grow in the grace and knowledge of what the Lord has done for you, your fellowship with God will be sweet, and your assurance that he is your Father will be deep. I want that for you.
2 If you know what really happened to you in your new birth, you will treasure God and his Spirit and his Son and his word more highly than you ever have. In this, Christ will be glorified.
3 In the process of believers discovering what really happened to them, the seriousness and the supernatural nature of conversion will rise and that, I pray, will serve a more general awakening of authenticity in the Christian church so that religious hypocrisy will diminish and the world will see real love and sacrifice and courage in the service of Christ.
As you can see, this is not a book written for the purpose of erudition, but as with all of Piper’s writings, it is firmly targetted at the affections. John Piper wants to use this book to encourage you in your walk with Christ, specifically by causing you to wrap your joy and your love up in the person of Jesus Christ. More on this in a minute.
Piper takes many diverse passages and breaks them down exegetically, pulling out the necessary implications and explications in order to carefully build an understanding of the new birth. He begins with the essence of the Gospel: those who believe will be saved. He moves backwards and forwards from this point, outlining what must follow belief, and also what must precede belief. In doing do, he comes to two grand conclusions.
First, the faith of a believer must be preceded by regeneration, which is the work of the Holy Spirit. The Scripture doesn’t use language of death to describe our spiritual life prior to salvation for no reason. It’s not metaphorical; there’s no like or as attached to the language of death. We were dead; God has made us alive through Christ. As Piper puts it:
His begetting causes our believing.
Second, the born again believer will be holy in this life before they’ll be holy in the next life. Someone won’t be truly justified and cleansed from their sin through faith and repentance, and then live life as if nothing ever happened. There will be a movement towards holiness that may be interrupted or seemingly frustrated at times, but it will be obvious. This is much of the argument in 1 John and 1 Peter which Piper helpfully points out. No easy-believism allowed. Piper comments on 1 John 3:1-5:
Purification is explicit. John says: If you have experienced the new birth, you will love the day of Christ’s appearing and long for the day when you will be transformed into his perfect likeness (as verse 2 says, “when he appears we shall be like him”). And then, he says in verse 3, “Everyone who thus hopes in him purifies himself as he is pure.” That means everyone who loves the day of his final purification loves purity now, and hates impurity now, and fights sin now.
Which means that the new birth, which awakens faith and fills us with love for that last great day of purification, produces the fight for purity.
Piper speaks about other implications of being born again, a couple of which I really appreciate. You can really sense a bit of his previous work, The Future of Justification seeping through here. He’s on guard against N.T. Wright and others who would say that the Gospel and new birth are about an affirmation of Lordship, rather than about a transaction of righteousness; and yet, Piper also confirms that the allegience to Christ is crucial. He just puts it in its place in relation to justification.
Also very helpful is his repeated insistence that all of this is grounded in the death of Christ as a historical fact. Theologians aren’t just randomly pulling bits of info together to cobble together this idea of salvation; no, Jesus Christ Himself in conjunction with the Father and the Spirit purchase and secure our salvation from beginning to end at the Cross. This reality is mind-shattering, when you think of it. Jesus Christ died to actually save, not merely potentially save.
In short, it’s Calvinistic soteriology through-and-through, but unlike other books that argue for similar conclusions, Piper is adamant about this being for our relationship with Christ. He’s not out to grind a theological battle axe. No, he’s here to point us to the preciousness of the truths of election. This is written so that we might fall in love with Christ. As he said in a seminar at his church in March of 2008:
These things aren’t for fighting about, to me. They aren’t for winning arguments about. They aren’t to puff yourself up or to distinguish yourself from anybody. They’re to live by, they’re to survive with…
…these doctrines are not mainly there just to entertain our intellects, they’re there to provide rock under our feet when everything around our soul gives way, which it will sooner or later in your life.
Amen, amen. I highly recommend it. You can read it for free online.
7:19 PM – Mr. Carpenter begins in earnest… chapter 3, Fragmentation and Obsession. Essentially when Weaver gets to this point he’s making fun of his own profession. He rails against specialization… whereas the well-rounded individual has a sense of the forms, the specialist reinterprets nature by what he is specialized in. Essentially, the specialist in Weaver’s field (the intellect philosopher) believes that nature can be interpreted in of itself without reference to other things. Thus specialization is okay, because everyone has access to self-interpreting nature.
7:24 PM – He’s essentially debunking what his own faculty is doing at University of Chicago; all his colleagues believe that nature is self-interpreting, and he’s going after it whole hog. Weaver’s metaphysical dream assumes the forms of Plato but also some of the Aristotelian relation between particulars and forms. There are three different ways that we can look at reality
- Universalia ante rem (universals exist in reality outside the physical realm, Platonic thinking).
- Universalia in re (universals exist in creation within the physical realm, Aristotelian thinking).
- Universalia post rem (mind poses order upon reality, which is otherwise chaos, empiricist thinking)
7:33 PM – The last of these is the impetus behind the Q Document theory; that the facts in themselves are self-interpreting as you examine the text. You can look and see the similarities in the Synoptics and conclude that there must be a common document shared between them. All this did was fuel dissertations for decades; the transcendant truth behind the text was completely ignored or at least undermined for what is a creation of an empiricist’s mind. In history we call this historicism… telling the purpose of history and the truth behind it by just observing facts.
7:40 PM – Weaver goes to town on empiricism, connecting how technology fuels “presentism,” the idea that whatever is latest is best. This is rampant in our culture.
7:44 PM – Weaver makes an interesting connection. He shows how the philosophical doctor led society in the medieval age, whereas in the burgeoning age of the Enlightenment the gentleman came to prominence. Whereas the philosophical doctor had a metaphysical dream fueling his musings, the gentleman only had a shadow of these things. The gentleman is moving from the life of the mind to technology; he’s already asking the question “maybe what works is best is superior to what is.” He is still guided by principle, though.
7:50 PM – Compare this to the specialist, who says that what we see show us what is right. The philosophical doctor points back to realities that show us what is right. This drives the specialist to deny reality and drive them to tend towards instability, whereas the philosophical doctors were entrenched in proper reality.
7:55 PM – The specialist believes in perspectivalism… there is no real reality, but instead just perspectives that are equal. A good quote from Weaver that relates to this:
… the specialist stands ever at the borderline of psychois. It has been remarked that when one passes among the patients of a psychopathic ward, he encounters among the several sufferers every aspect of normal personality in morbid exaggeration, so that it would be possible theoretically to put together a supermind by borrowing something from each. And as one passes through modern centers of enterprise and of higher learning, he is met with similar autonomies of development. Each would be admired for his little achievement of power and of virtuosity; each is resentful of subordination because, fo him, a speciality has become a world.
8:00 PM – Finishing up for the night… the multitude of specialists creates a society whereby denial of reality becomes the norm, and people are lulled to destructive slumber. This is what chapter 4 concerns itself with. Mr. Carpenter calls for all to come, since chapter 4 concerns itself with the decline of the arts as specialization flourished… specifically he wants to discuss the degradation of music. Which he suspects all will want to give their take on that one…
I’ll be updating the blog more frequently in the weeks to come. Things to look for:
- A review of Living for God’s Glory: An Introduction to Calvinism.
- Live blogging the reading group meeting tomorrow night.
- An update on all the books I read over break, with recommendations and mini-reviews.
- Quotes from my lastest reading, most of which is in Pentateuchal studies.
- The continuation of my posts concerning wordliness as a subtle sovereign.
- A new series of posts on the converging middle and the Gospel Coalition National Conference.