Thoughts from a Missionary Conference, Session 3, blog 7

Our missionary friend once asked a Christian in Africa what the difference was between American Christians and Christians in that country. The man responded, “We pray.”

The point is not that Americans are necessarily prayerless but that when trouble comes we have a distinctly American habit of relying on means other than prayer. We have a tendency to resort to credit cards and bank accounts rather than seeking the face of God in prayer. How do we address this issue in our lives and in our churches?

The first thing we have to do is examine ourselves biblically. Do we fall short of the biblical standard of prayer when we find ourselves in difficult and uncomfortable situations? If so, we need to recognize that sin and confess it God, then repent of our self-reliance. Self-reliance is issue of enormous importance in the life of Christian—because we are sufficient for nothing on our own (John 15:4-5).

Second, we need to bear fruit in keeping with repentance. If prayerlessness is endemic to the American church, we need to lead our brothers and sisters into greater conformity to Christ by our own example.

Finally, we need to teach from the Scriptures about this topic. The Bible will provide the right foundation for us on which to base our prayers. The Bible provides the right subjects about which to pray, the right attitudes for prayer, and the right ends to pursue in prayer. God through His Word will teach His children how to approach Him.

If our African brother is right—and he appears to be—may God correct this sinful tendency in us!

--Dean of Admissions

Thoughts from a Missionary Conference, Session 3, blog 6

Our missionary friend showed us a video produced by an organization that promotes Bible translation. The subject of the video was a translator who went to a foreign land and translated the Bible into the native tongue. What a precious ministry!

There were many hardships that had to be overcome. The missions station was very rural. There were no Westerners who spoke the language—the translator had to learn from scratch. The language was not penned in any form so a system of writing had to be imagined, developed, and taught. Then the Bible had to be translated, written, and printed for use. All this took many years.

A question: is this ministry worth half of your lifetime?

Consider the fact that such a work would involve becoming proficient in Hebrew and Greek, equipping for ministry as a pastor, preparation to travel around the globe, leaving behind what is familiar and comfortable, learning a new language, and laboring to translate and teach the Scriptures in an unfamiliar society. This work would perhaps take half of your lifetime. Is it worth that investment?

I believe that the biblical answer is a resounding, “Yes!” Such work would require many deprivations and sacrifices in the temporal sense, but would sow the seeds that bear eternal, spiritual crops to the glory of God. I believe that there are at least three facts that make Bible translation worth the investment of your life.

First, translators are missionaries. They do not just sit around, trying to pick up phrases while munching local grub. They have the opportunity to preach the gospel as soon as the language is learned. Who better could help with Bible translation than converted locals? The years of learning and writing a language can be fruitful years as translators work alongside their chosen people group. Producing a translation of the Bible is a wonderful ‘side effect’ and bonus to being able to preach the gospel to those who have not heard.

Second, the Word of God is exceedingly precious to souls. “The law of the Lord is perfect, restoring the soul; … making wise the simple, …rejoicing the heart, …enlightening the eyes” (Ps. 19:7-8). It is for these reasons that the judgments of God “are more desirable than gold, yes, than much fine gold” (Ps. 19:10). The Word is a storehouse of treasure for the sinner, because in it is the knowledge of the one Savior, the God-man, Jesus Christ. To bring the Scriptures to a people for the first time in their own language is to unleash rivers of refreshing, beautiful, glorious truth!

Third, the Word is precious because in the sovereign plan of God, the Word is the means by which sinners are reborn (1 Peter 1:23, James 1:18). Paul said that the Thessalonians believed and received the Word of God as the Word of God, which performs its work in those who believe (1 Thes. 2:13). In this way, it is the sword of the Spirit (Eph. 6:17). When you bring the Word of God to sinners, you bring a powerful weapon of light against the kingdom of darkness because where the Word of God spreads, the Kingdom of God spreads. What other end could be better to pursue than to spread “the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus” (2 Tim. 3:15, James 1:21)? Salvation through Christ glorifies God (Romans 15:5-9).

For these three reasons, Bible translation is worth your life’s contribution to the cause of Christ. Being a Bible translator is only one option among the many ways you can serve His Kingdom. However, there is special joy in pressing into a person’s hands the first copy of the Bible in their own language, and throwing open the gates of the revelation of Christ.

Happy would be the Christian whose life was spent on this.

--Dean of Admissions

Thoughts from a Missionary Conference, Session 2, blog 5

Our missionary friend encouraged us to think about the reality of going out to live in another part of the world. What are the tangible, physical aspects that need to be considered? What are the social aspects? What are the spiritual aspects? Think about moving to part of an African country that is predominantly Muslim (say 99%). You are a white, American Christian with a family—when you go, they will know you are there as a missionary. What do you need to know?

In most cases, you will need a credible platform to be there. This will oftentimes be something related to the visible needs of the community, yet that provides a means of support. For example, you could operate an orphanage or a medical clinic. You will also need contacts on the ground—someone who speaks the language if you do not, or someone who can help you navigate the different culture. Some African villages still have kings!

Even before you go, you need to consider personnel. Who will go to the country, and who will stay back and ‘hold the rope?’ What are the qualifications of the people who will be sent out? It seems reasonable that missionaries should be held to the same standards as an elder (1 Tim. 3, Titus 1, etc.), since they will be performing many of the same roles as an elder. Someone who does not meet the qualifications for an elder at home can probably not be sent out to establish churches in a foreign land. Students, if you desire to go out as a missionary, then, think about your life. Are you consciously living in line with the biblical expectations for eldership? Are you examining your life and doctrine to prepare for the calling of missions?

Another major consideration for missionaries is the language in the place where they are going. In some African nations, for example, the trade language is one of the major European languages, a holdover from the colonial days. The ‘heart language’ of the people, however, is often a traditional or tribal language. Which language should a missionary learn? The best path is probably to try and learn the ‘heart’ language of whatever people group you want to minister to, though knowing the trade language could also be useful for outreach. The other advantage of knowing the trade language is that you could prepare before entering the country, which is probably not possible with many tribal languages. In either case, speaking the language well is crucially important because almost everything is communicated orally.

Also, there is the question of what to do about indigenous believers. These people know the language and culture, but desperately need training. Discipleship and Bible teaching will be crucial aspects of the ‘shepherding’ role that a missionary must fill. Preparation must be made beforehand for these roles. A missionary should be equipped to lead these people to greater maturity, relying on the sovereign work of the Spirit through the Word of God. Building up a group of indigenous pastors is the long term goal of missions because those men will be best equipped to minister to the people group they know.

Finally, what would you do as a missionary to prepare indigenous Christians for persecution? This consideration is not grim, though it may be sobering. Suffering is something that Jesus gives the church for its health, for its joy, and for the sake of its outward ministry to the unconverted (2 Cor. 12:10, 1 Peter 4:13, 2 Cor. 4:10-11). The church should always expect to suffer for their testimony. Faithfulness in the church is often refined by fire (Rev. 2:8-11, 1 Peter 4:12). When it comes, the people you minister to should be prepared for it. In closing, if you want to be a missionary, think about these questions. Are you ready to lead people to suffer for the sake of Christ? Have you settled in your own heart and mind, with absolute certainty, the fact that the reproach of Christ is greater riches than all the treasures of this world (Heb. 11:25)? Does your life, that is, do your daily decisions reflect the supreme value of knowing Jesus (Phil. 3:8)?

Are you ready to suffer and die for Him?

--Dean of Admissions

Thoughts from a Missionary Conference, Session 2, blog 4

William Carey, the famous English missionary to India, moved his family across the world in order to testify about Christ. He faced a number of familial challenges during his time in that country, even after the grueling passage under the conditions of that day. As you examine the lives of missionaries, they all seem to have lost great things—families, health, lives. Ultimately, however, Carey’s own son followed in his footsteps by becoming a foreign missionary. Considering the great challenges and dangers that his father faced, about which he had personal experience and knowledge, what caused this son to pursue a life as a missionary?

The senior Carey’s experiences might have swayed his son’s appetite away from the missionary endeavor, but his magnificent view of God had an opposite and greater effect. Undoubtedly, his own example of perseverance and the results that the Lord provided helped his son choose a similar path, but it was Carey’s understanding of the sovereignty and goodness of God that shaped his son. Carey once told his son, who was considering serving in a less dangerous place, “Mary and you will be a thousand times safer committing yourselves to God in the path of duty than neglecting duty to take care of yourselves.”

Sadly, today in America, the faith of the church seems shriveled and weak in comparison to our spiritual ancestors. Not only has there been a ‘dumbing down’ of our faith, there has been a great degree of softening too. We expect God to do fewer things. We do not expect great suffering, or suffering at all, and we certainly don’t think that it is God’s chosen means to bring about His will! In fact, suffering often sends us reeling into doubt of God. The dumbing down is seen in the biblical illiteracy that has reached nearly endemic proportions in the church. At the same time, our faith has grown soft, like a middle-aged athlete who has greater affection for jelly than for gyms. What is the root cause of this spiritual decay?

The causes are many and complex, no doubt, but it can certainly be traced to at least one thing: weak theology. Our dim view of God gives us a dim view of the world! Faith is intimately linked with knowledge of the One in whom we have faith, and as one falters, so does the other. The apostle John wrote that “this is the victory that has overcome the world—our faith. Who is the one who overcomes the world, but he who believes that Jesus is the Son of God?” (1 John 5:4-5). So, belief in Jesus as the Son of God is directly linked world-dominating faith. This is what we call an integrated theological (i.e. biblical) worldview. We must absorb propositional truth about God (theology) from the Word of God (the Bible) and use that to shape our daily thoughts and beliefs (our worldview). Once this has happened, we will have faith that bears up under suffering and hardship, faith that can take hard knocks without wavering.

When we take God at His word and begin to live with biblical expectations, beliefs, and desires, we will find faith growing stout and lively and becoming more beautifully vibrant. Seeing that God is fully good, powerful, wise, sovereign, and worthy will cause us to be strong in faith. Knowledge of Jesus as the suffering Servant-Messiah will cause us to live in conformity to Him, not fearing if our own lives should be swallowed up or exhausted for the sake of His name. In fact, we will expect that to be our end as we take up our cross daily and follow Him. To the degree that we know Him, we can follow Him with strong belief.

Error, on the other hand, is toxic to faith. If fleshly thoughts about God dominate our understanding of who He is, faith will weaken and cower at the slightest breeze of affliction. Faith that is weak begins to question—does God really love me? is this really best? is this even worth it? Great caution is required if we aspire to avoid the path of error and falsehood, and travel in the highway of truth instead, for spiritual health and vigor are found in that highway, but attendant with these things will also be a servant’s share of suffering. Hardship must not turn us away from pursuing God—rather it should drive us to know Him better through His word. William Carey would expect nothing else.

--Dean of Admissions

Thoughts from a Missions Conference, Session 2, blog 3

Many of us turn to Hebrews 11 when we need encouragement in relation to our faith. This chapter is a well-known meditation on the lives of the faithful from the Old Testament. We read of familiar saints in verses 4 through 32, then the author begins to summarize the lives of unmentioned believers in verse 33. They seem to have moved from victory to victory! They, “by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. Women received back their dead by resurrection.” What an amazing list of blessings!

From the beginning of chapter 11 until this point, there seems to be almost no risk! Even the dead are resurrected! Joy, no doubt, flows like a might river.

But the passage does not stop in the middle of verse 35. If you continue reading, you will see that there is no shortage of difficulty in the lives of the saints. These men and women were afflicted in every way. The message of the chapter is this: God works through the lives of the faithful through many means and for many diverse, personal ends. One saint was brought through the Red Sea on dry ground while another was sawn in two. God worked both in His people! Faith always results in great deliverance—many times in this life even—but ‘always’ does not mean ‘always when we want’ or ‘always when we expect’. The reality is that these people “all died in faith, without receiving the promises, but having seen them and having welcomed them from a distance” (v. 13).

 In this chapter we see the realities of missions work described indirectly.

What God is teaching us through this passage is that, yes, there are many stories of mighty deliverance in the lives of the saints. Missionaries can likewise expect that God will work mightily to bring incredible salvation to many. But there are also stories of those who suffered greatly and experienced great loss. So missionaries must learn to balance their earthly expectations biblically, recognizing the inscrutability of God’s glorious plan. You cannot receive someone back from the dead unless they have died first.

God shows us, then, by the means of these peoples lives, exactly what we should expect in our lives as Christians. Neither in the case of great deliverance nor in the case of great tribulation did the saints receive the ultimate reward of their suffering. The result or conclusion of these lives never came at the end of their last year on earth. The passage concludes with the fact that “all these, having gained approval through their faith, did not receive what was promised” (v. 39). The ultimate reward of their faith was not in this life—but in the next. These men and women did not know what the outcome of their lives would be, but they trusted God to do what was best. The focus of their faith was not upon a specific, favorable outcome in this life, but upon the great God who works through all means for His glory and their good. Some were spared gruesome deaths (Abraham, cf. Gen. 25:7-8), others were not (Samson, cf. Judg. 16:29-30). Either way, no Christian lives their ‘best life’ here and now in this world.

The hope of a Christian goes deeper and farther than anything this world has to offer. We are looking forward to the heavenly Jerusalem (Heb. 12:22), to a kingdom which cannot be shaken (Heb. 12:28), and to Him who said, “I will never desert you, nor will I ever forsake you” (Heb. 13:5). For this reason, whether our lives in this world result in incredible deliverances or irreparable devastation, we trust the Lord and push forward in obedience, knowing that His ways are perfect. He is the missionaries’ motivation, the missionaries present focus, and the missionaries hope for the future.

--Dean of Admissions

“For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart.” —the author to the Hebrews, 12:3

 

Thoughts from a Missions Conference, Session 1, blog 2

Missionaries face many unique, physical risks. That much is plain to anyone who has ever lived in a different country for any amount of time. Societies move at different paces, with different schedules, different culinary trends, and different mores.

In most of the countries where we want to go as missionaries, there are far greater challenges too. Typically, the parts of the world where the gospel has not spread are characterized by at least one, if not both, of these two things: frontier society or hostile religious society. Both present immediate, tangible difficulties to Christian missionaries.

Knowing that the missionary endeavor is a dangerous one, how should we think about risk? How should our recognition of risk shape our lives as Christians, and as those training leaders in the local church?

First, we must distinguish between real risk and what can be appropriately called folly. Folly is simply the lack of wisdom as it works itself out in specific actions in ones life. Those who practice folly are called fools (cf. Proverbs). Fools are those who fail to seek counsel (Prov. 12:15), who are arrogant and careless (Prov. 14:16), who fail to learn from past mistakes (Prov. 26:11), and who lack self control (Prov. 29:11). All of these apply to the work of a missionary, who should seek the wisdom of elders, carefully research specific mission fields, and learn from previous failures. Once these and similar things are taken care of, folly can be mitigated, or at least guarded against by means of the Scriptures and the church.

Nevertheless, real risks will remain for those who wish to travel abroad for the sake of Christ. No amount of preparation can remove all the dangers of ministry in a hostile society. Make no mistake, taking a white, American family into the heart of Africa would be a risky endeavor! In such circumstances, there is no hiding from violent opponents to the gospel. Let’s face it—what human culture is not opposed to the gospel, whether in the pagan outback or in the secular cities? The opposition might take the form of spears and machetes, or it might be legal and financial, but in every circumstance sinful people will fight to oppress the truth in unrighteousness (Rom. 1:18). It is the world in which we live.

So how should we think about the risks of the mission field? Here are some thoughts for those who struggle to commit to such a ‘risky’ endeavor.

First, you can die as easily at home as abroad. Tomorrow is not guaranteed to anyone, whether they live in the Australian outback or Akron, Ohio (James 4:14, 1 Peter 1:24). Do you think that life in 21^st century America is without risks? If you think that by staying home, you are protecting yourself or your family from risk, you are mistaken. The risks are of a different type and degree, yes, but they are no less real. Staying home does not guarantee that you will not die violently, or soon, or that your family will grow to maturity. We do not like to think about these things, but we should. The bare word, ‘risk,’ should not prevent anyone from undertaking the work of a missionary, because life in a fallen world is risky. We are fragile creatures and are easily snuffed out. This is what the Bible teaches (Psalm 144:4).

Second, though the risks of the mission field are often more tangible than at ‘home’, there are unique risks to not going out as a missionary as well. Consider this question: which is more dangerous, an AK-47—or a life of ease? Considering that the love of money is called a root of all sorts of evil (1 Tim. 6:10) and the warnings of Jesus regarding wealth (Matt. 13:22, Luke 6:20-26), can your soul afford to live in the midst of such danger? I am not saying that no one can be saved if they are rich (cf. Luke 18:24-27), but that it is a path of great difficulty at the very least. In some ways, the mission field is less risky, because the temptation to ease and luxury will not be as pressing. One wonders how many people Paul knew of who, by longing for money, had wondered away from the faith and pierced themselves through with many griefs (1 Tim. 6:10).

Third, God is God. There is no such thing as risk in His plan. He works all things after the counsel of His will (Eph. 1:11), and causes all things to work together for good for those who love Him (Rom. 8:28). This even includes the suffering He grants to the saints, just as He also grants them faith (Phil. 1:29). It was no different for the suffering in the life of Christ—the misery of beatings and crucifixion were God’s will and plan (Acts 2:22-23, 4:27-28). Suffering for the sake of the gospel is joy (Acts 5:41) and blessing (1 Peter 4:14). God brings persecution and death for the sake of our joy and our glory (Rom. 8:17-18). I firmly believe, then, that the path of the sniper’s bullet is as ordained by God as the rising of the sun. When it is our time to die, the Lord will provide the means to take us and will, until then, preserve us. John G. Paton, a Christian missionary from the past, said it well: “I realized that I was immortal till my Master's work with me was done.” (HT: Piper)

Finally, the risks of Christian missions are real and are very great—but so is the reward. The blessing of preaching the gospel to an unreached people group is immeasurable. Why? For your sake? Yes. For the sake of the people you minister to? Also yes. But even more, the blessing is immeasurable because Jesus Christ is worthy of eternal fame. It is not enough that He should raise up the tribes of Jacob; God made Him a light to the nations so that His salvation may reach to the end of the earth (Is. 49:6). It is the global nature of the redemption that Christ accomplished that makes Him worthy to break the seals of God’s book (Rev. 5:9). The reward is sanctification for us and salvation for others, but even more importantly (!), the glory of our Lord Jesus Christ. The risks pale in comparison.

Let us then endeavor to be bold and courageous, to follow the will of God around the globe wherever He would call us, and to encourage others to do the same. Those who stay home must be as part of the missionary endeavor as those who go—both through spiritual and material support, and through their own participation in the preaching of the gospel. Why? Because it is safe? No, because Jesus is worthy.

--Dean of Admissions

Thoughts from a Missions Conference, Session 1, blog 1

How should Christians with families think about overseas missions work when many of the places they want to go are dangerous? What are the guiding principles that inform our consciences when we feel this call to radical obedience? What does the Bible teach us about service to God and risk?

All of these are pressing questions for men with families who want to answer the call to be overseas missionaries. Thankfully, the Bible is full of teaching about suffering, sacrifice, and service. We also have examples from church history that help us see biblical principles applied in the lives of the saints.

If a Christian is willing to answer the call for missionary work, there must be a balance between two equally important graces. On the one hand, keeping the commandments of Christ is essential (John 14:15), even though our own obedience does not save us. Every Christian follows Christ, heeding His words, answering His calls, obeying His commands (John 10:27, 1 John 2:4-6). A Christian must heed Jesus when He calls him to work overseas! However, obedience is tempered and balanced with the second essential grace: wisdom. Wisdom is a kingly attribute, and Jesus is the King who provides our wisdom (1 Cor. 1:30). The New Testament has no shortage of wise yet unconventional prescriptions about ministry (e.g. Luke 9:5, Matt. 7:6). This wisdom does not overrule the need to do dangerous ministry but rather gives guidelines within which that ministry should be pursued.

With regard to bringing a family to a dangerous place to live, there are many extremes that need to be avoided. For example, the path of obedience and wisdom cuts between two equal and opposite fallacies. One fallacy is that the family is god; the other fallacy is that family is less important than the ‘mission’ at hand. Both are wrong. So how should a considerate Christian steer between the two options? On the one hand, we cannot be family-centered instead of Christ-centered. We do not ultimately answer to our families about how we have lived our lives, but to the Lord. We are called to advance His kingdom and to hasten His coming (2 Peter 3:12). This requires a life and ministry that will necessarily lead to suffering (2 Tim. 3:12, Acts 14:22). When a Christian with a family suffers, he will not always be able to shelter them from harm. So Jesus must remain the Lord of the Christian household, even when that means that the whole family suffers persecution or deprivation as a result. On the other hand, it is not true that a Christian’s family is less important than his ‘mission.’ In fact, a man’s family is his primary mission, so to neglect his flesh and blood for another calling is to misunderstand biblical priorities and dishonor the Lord (1 Tim. 3:4-5, 1 Tim. 5:8). No one can lead a church—overseas or at home—who does not first lead his family. The family must take it’s God-given place in the life of every Christian.

The balance is this: when a family is being shepherded and provided for, then opportunities abroad can be pursued. Shepherding and providing for a family, however, are ongoing concerns of a Christian, so provision must be made for the continued maintenance of these things even in the context of overseas ministry. The Christian missionary as father and husband must still serve his family before he can seek to lead others—it would be absurd to forsake the basic service to Christ in order to pursue secondary (though important) service. Only once these things (and others) are provided for is it legitimate to prepare for foreign service in a dangerous country.

The question that must be asked next is, “What kind of father and husband intentionally leads his family into circumstances of guaranteed hardship?” The answer is: a godly one. This is true because every type of Christian life involves suffering. There is no Christian life without suffering of some kind (again, 2 Tim. 3:12). The difference will be the type and degree of suffering. Well then, “What kind of father and husband intentionally leads his family into circumstances of guaranteed, increased hardship?” The answer is the same, for the same reason. The onward call of the Christian life is “Suffer hardship with me, as a good soldier of Christ Jesus. No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier” (2 Tim. 2:3-4). Every Christian leader should be leading his family into greater conformity to Christ, standing firm against the forces of darkness, preaching and living the gospel before those family members who are not Christians. Ministry always costs.

Yet there are special challenges to overseas missions. There are unique physical challenges and dangers that accompany foreign work, and we would be naïve to deny it. So how can a loving Christian father and husband knowingly choose to plunge his family into these circumstances? Would that be consistent with love?

We must answer that question biblically, not just emotionally. We must submit our emotions to the Word of God—and God says that suffering is gain (Phil. 1:21, 2 Cor. 4:17, Phil. 1:19). In fact, we are told that it is God’s will that we suffer (1 Thes. 3:3, 1 Pet. 4:19). A loving father might steer a course toward suffering for the same reasons that the loving Father does. God gives us suffering so that we are sanctified (Rom. 5:3-5, James 1:2-4, 1 Pet. 4:12), so that others may be justified (1 Cor. 9:12, 1 Cor. 9:23, 2 Tim. 2:10), and so that He is magnified (2 Cor. 12:9-10).

In God’s economy, the glory of saving sinners is worth the cost of His children’s suffering. We know this because the glory of saving sinners was worth the cost of His Child’s suffering.

Since the love of God was displayed in sending His Son to die (Rom. 5:8), we have the wonderful opportunity to mirror that love in our own willingness to die. A father and husband, then, can righteously lead his family into grave danger, so long as he does so wisely and in conformity to Christ. This is not a decision to be made rashly or alone, but it is a decision that some must make. Remember that suffering for Christ is a glorious blessing. To suffer, and to lead others to do so, presses against the inclination of the flesh—but so does the gospel (1 Cor. 1:23-24, 1 Cor. 2:14).

--Dean of Admissions

Apologia for CS, part 5

Thus far, we have examined the need for church-based, Word-directed, Christ-centered seminary training in Albuquerque. The final, necessary attribute of a seminary is that it should be God-honoring.

This is not one attribute among many. This is actually the guiding goal of all of the aspects of seminary and of the Christian life in general. Why is the honor of God so important? Well, intuitively, because God is God. He is the greatest and most important being of all the beings that exist. In fact, we are told that all things exist for Him (1 Cor. 8:6, Heb. 2:10), that He made all things for His own purposes. Also, God commands us to seek His glory as the goal of all of our actions and decisions. In 1 Corinthians 10, Paul has been discussing religious freedom when he sums up by giving this general principle: “Whether, then, you eat or drink or whatever you do, do all to the glory of God” (v. 31, my italics). Peter, in a passage about various ministries in the church, writes that speakers and servants should work out those roles “so that in all things God may be glorified through Jesus Christ” (1 Peter 4:11). The purpose of these passages is to shape Christian behavior so that it aims toward a goal, namely, the glory of God.

How does this apply to the seminary? This principle helps us avoid certain things as much as it helps us seek certain things. For one thing, we do not seek our own glory through mere academic pursuits. Seeking God’s glory in the seminary means that academic achievements and recognitions are not the goal of our instruction, though they may sometimes be helpful as a means of pursuing better training. Those who seek academic recognition as the primary goal of their work are seeking their own glory, and not that of God. Seminaries must avoid that error! On the other hand, we must avoid the error of antischolasticism, which has been a problem in the past. Scholasticism of itself is not wrong or evil; it merely is a means that can be used for good or evil. Scholasticism can be helpful in the church and, I would argue, is necessary in the seminary since it provides the academic discipline that is required of us as Christian stewards. We must make best use of the skills, resources, and time that the Lord has given us and, in the context of seminary education and training, the result is scholasticism. We must be careful to use scholasticism as a means to glorify God and not ourselves.

How do we glorify God, then? There are several passages in Scripture that help us understand what it means to glorify God. Generally, it means to increase His fame, display the greatness of His character, or give Him the honor that is due His name. This happens through general ministry (2 Cor. 1:20, 2 Cor. 8:23) and other more specific ministries. Generally, seminaries should pursue the glory of God by raising up leaders to minister in conformity to Paul and Christ (1 Cor. 11:1), who were well content to glorify God (John 7:18, 17:1, 2 Cor. 1:20).

But there are specific ways that seminaries should seek the glory of God. Seminaries should disciple men so that they give God the glory as they grow strong in faith, trusting Him like Abraham did (Rom. 4:20). When men know God well and trust Him for who He is, then they will honor Him in this way. The same thing is true of the state of sanctification among the students (and professors!) at a seminary—Paul said that our being ‘filled with the fruit of righteousness’ glorifies God (Phil. 1:11). The day to day, moment to moment life of every Christian and especially every church leader is either an affront to God’s glory or a display of it. Seminaries should see to it that their student body is producing the fruit of righteousness, and growing to do so more and more every day. Also, seminaries should have a heart to see the grace of God spread to more and more people, so that giving thanks to Him abounds at home and abroad. Paul says that this, too, glorifies God (2 Cor. 4:15). Ultimately, seminaries should strive to see people brought to God through maturing faith in Christ by means of the preaching of God’s Word.

This is a tall order, but God has provided the means in every generation to accomplish this goal. He sends His Spirit, preserves His Word, and grants ability and belief to all those who are His. In these things, God is glorified because His power is displayed through weak vessels. This is even the goal of our salvation in Christ, that God alone be glorified as the Savior (Eph. 1:6, 12, 14, 1 John 2:12). In the end, we know that every person who has ever lived will bend the knee and confess that Jesus Christ is Lord to the glory of God the Father (Phil. 2:10-11), but we nevertheless strive to see men actively glorify Him before that day by coming to Him in Christ. This is a big deal, because the Bible teaches that a good portion of those people who confess the Lordship of Christ on the final day will only do so bitterly and by force. Though everyone will someday admit that Jesus is Lord, there are only a few who find the way of life (Matt. 7:14). The remainder of the people live in persistent rebellion to the King, living in accord with those described in Revelation 16:9 who do not repent so as to give God glory. It is for this reason that we must seek to glorify God and to train others to do so, because the natural way of humans is to turn against God’s glory and dishonor Him.

God is worthy of honor, praise, and glory. To withhold honor from God is heinous treason against the only true and living God. He has made Himself the Father of all those who come to Him in Christ, and He treats them with fatherly care and affection. It is a wonderful thing to focus on God and to pursue His glory for He is the best of all possible beings. He is the glorious One. Therefore, seminaries should recognize Him as worthy and seek His glory. Nothing less is fitting for God.

--Dean of Admissions

Apologia for CS, part 4

In previous posts, I have sought to describe the need for dedicated, church-based, Word-directed seminary training in Albuquerque. I believe that there are two other crucial aspects of such a seminary, that it be Christ-centered and God-honoring.  Today, we will examine what it means to be Christ-centered and why it matters.

First, what does it mean to be Christ-centered?

To be Christ-centered means to be focused on Christ in all aspects of our life: our actions, our thinking, our words, and even our emotions. Think of our planetary system—we measure the movement of the planets and the lesser bodies in relation to the sun. The sun is central in our solar system because it is the weightiest member, its gravity keeps everything else in order and without it everything else would spin out into the universe. To be Christ-centered means to measure everything by Christ, to define everything by His definition, to order everything in orbit around Him as the most important center of gravity.

We as thinking, relational beings have the ability to make just about anything the center of our lives. In fact, everyone has something at the center of their lives: an idea, a hobby, a passion, a pursuit, a person, or, more likely, themselves. It is only possible for one thing to be truly central, though we may have lesser interests and principles that also influence us. But one thing provides the driving emphasis in our lives, one thing is central, and everything else is secondary or less. It is for this reason, for example, that a person cannot serve both God and money, for he will hate the one and love the other, or else he will be devoted to one and despise the other (Matt. 6:24, Luke 16:13). The point is, one thing can be central and it determines our relationship to everything else. That is an arresting thought.

We believe that everything should be Christ-centered, but we are willing to start with our seminary (and, DV, ourselves). How do we pursue such a goal? What means are at our disposal for being Christ-centered? I believe that there are four areas wherein we can apply ourselves to being more Christ-centered. First, we can define everything in our lives according to the words of Christ in the Old and New Testaments (cf. 1 Peter 1:11 and John 16:13-15, respectively). What He calls good, we should call good; what He condemns as unlawful, we should abhor (cf. Rom. 12:9). If He tells us to trust Him in fiery trials, we should. This means placing an infinitely greater value on His judgment than we do on our own or on the judgment of others. See the last blog post for more on this. Second, we must seek salvation in the Christ of the Bible, and in Him alone. He will only be central when we see the deep and appalling need we have for salvation and we see the infinitely perfect, wonderful salvation that is in Christ alone. As a seminary, we must focus on the reality of that salvation and oppose all false gospels. Third, it means that we must love Christ and seek to advance His cause in the world. We should want everyone to know Him. He is central when the purpose and goals of our lives ‘orbit’ around Him. Our attention is given to Him, and our affections. This even means loving Christ in a unique way, a way that sometimes means loving Christ to the apparent exclusion of others. Jesus called His disciples to hate all else in comparison to Himself (Luke 14:26), and the call has not changed. As seminary teachers and students, we must love Christ most in our lives and demonstrate it in our classes. Fourth, we must bend the knee in obedience to Christ, even becoming His happy slave. This is what it means to love Jesus (John 14:15). We will do so and teach others to do so as well.

This is a radical call, not something to be taken lightly. Why should we pursue Christ-centeredness?

Four reasons suffice. First, He is God. All things were created through Him and for Him (Col. 1:16), and in Him all the fullness of Deity dwells in bodily form (Col. 2:9). He upholds all things by the Word of His power (Heb. 1:3). The existence of all things hinges on His will and His might. That alone is a good enough reason! Add to that, second, the fact that He is worthy. As 21^st century Americans, we do not think of many things as ‘worthy.’ Sadly, the word has been mostly lost to our vocabulary. What does it mean to be worthy? To be worthy means to be of such a nature as to merit or deserve something. Of what is Christ worthy? “Blessing and honor and glory and dominion forever and ever” (Rev. 5:13). Jesus Christ is of such a character that it is right for Him to be central in the world—He deserves it. To withhold honor from Him is wrong and even reprehensible. He should be at the center of a seminary as much as at the center of the entire universe. Glory means both honor and influence—He deserves both. Third, He is the Savior. He did what no one could do because He alone is the God-man. He was, is, and always will be God yet at the same time added to Himself a human nature to live and die(!) as a substitute for God’s children (Phil. 2:6-7 and 2 Cor. 5:21). Both His divinity and His unique work as Savior merit His exaltation (Rev. 5:9-10, Phil. 2:8-10), and thus His centrality. The fourth and final reason that we should pursue Christ-centeredness is this:

He is lovely.

Sadly, again, ‘lovely’ is a word that has passed out of common usage. In a world that is transfixed with the temporal, the instantaneous, and the flashy, we are not often confronted with our shallowness or with something that is truly lovely. But every once in a while we see something so magnificent, so splendid, so glorious, that we have to pause and revel in the beauty of the moment. This is the Grand Canyon, the Swiss Alps, and seeing a baby safely delivered. The unfolding presentation of these things before our eyes makes our very nerves so tense with energy and excitement so that we almost burst but we don’t care because what we see is so wonderful. Something that is lovely is so extraordinary that it merits our attention and inspires love within us.

Jesus is lovely.

He is lovely. His character inspires love. To see Him and know His person is so good that it inspires love for Him in us. He is so wonderful and glorious that when we see Him as He is, His infinite perfection draws us to love Him. We find Him so compelling as to be irresistible, so compelling that His love is better than life (Ps. 63:3) and even the reproach of following Him is better than all the best treasures of this world (Heb. 11:26). And that is why He should be central in our world, in our churches, in our lives, and in our seminaries.

Jesus Christ is the central figure of all human history, whether historians and politicians recognize it or not. He is God, He is worthy, He is Savior, and He is lovely beyond all else. For these reasons and many others, He shall be central at Christ Seminary—so help us God.

--Dean of Admissions

Apologia for CS, Part 3

We have argued that there is a need for rigorous, church-based, seminary-style education in Albuquerque. I said that such a seminary should be church-based, Word-directed, Christ-centered, and God-honoring. Today, I hope to examine the next characteristic on that list: Word-directed. First, what do we mean by ‘Word’?

When we say that a seminary should be Word-directed, we mean that every aspect of that seminary should be guided and shaped to conform to the Word of God, that is, the Bible. Every decision related to the school should be informed by the Bible, every class taught should focus on biblical material, and every student should strive to understand the Bible better.

I want to be totally clear why we think that this is one of the guiding attributes of a seminary. We believe that seminaries should be Word-directed because we believe that is what the Word directs (cf. 2 Tim. 2:15, 2 Tim. 4:2).

Obviously, then, our reasoning relies on the fact that we regard the Bible as authoritative, specifically, authoritative for all matters of life and doctrine. Having become convinced that the Bible is the only perfect and sufficient revelation of God (2 Pet. 1:16-21), we rely on it for everything. We strive to fully submit to it in every area of our life, which includes the training that our churches provide. So a seminary must be Word-directed.

This means much more than mere guidance in the general ‘right direction,’ though. We hope to be totally in line with the Bible in every aspect of our teaching, which means that everything in our classes and in our lives must be biblical. The Bible must saturate our thinking and our words (e.g. Ps. 19:14). The Bible is the sole, necessary source of our instruction (2 Tim. 3:16-17, 2 Peter 1:3). We will use other aids to study the Bible, such as commentaries, grammars, academic works, and the like, but these are superfluous—if they were unavailable and all we had was the Bible, we would be no worse off. We would merely have to work harder to understand the Scriptures as well.

This emphasis on the Bible is rarely seen in academic circles today. We praise God that there are a few institutions that really give heed to the Scriptures as the authoritative, inspired Word, but they are few and far between. The reality is that our view of Scripture is often maligned and lampooned in the academy, certainly in the secular academy and also, sadly, in the ‘religious’ academy.

I believe that the reason we are the basis for so many jokes is not because we are backwards, short-sighted, and biased, but because we have become convinced of a position that is antithetically opposed to the direction of the popular culture. We make ourselves an ‘easy target’ in that sense, just as school yard bullies tend to pick on the kids who are perceived as weird. But I believe that the position we espouse is indeed the true and best position. I hope to post more on this in the future.

For now, it suffices to say that if the Bible is what it claims to be—i.e., the inspired Word of God—then we can not do less than give it absolute authority in our lives and our seminary. On the other hand, to reject the Bible as authoritative is a grave error (cf. 1 Thes. 2:13, 1 Thes. 4:8). In light of that, we hope to fulfill the command given in James 1:22: “prove yourselves doers of the word.” For this reason, we strive to bring everything underneath the authority of Scripture. If it is true for our seminary, it is true for every seminary (and every other institution!) as well: they should be Word-directed.

--Dean of Admissions

Apologia for CS, Part 2

If there is indeed a need for rigorous, seminary-style education in Albuquerque, what guiding characteristics should that institution possess? We believe that there are four main traits that a seminary should have, ideally. A seminary should be:

church-based,

Word-directed,

Christ-centered, and

God-honoring.

I hope to give a thorough explanation of each characteristic and to explain how Christ Seminary was structured demonstrate it.

Beginning with the least important of the four, a seminary should be church-based. The primary purpose of a seminary is to train up church leaders, but the Bible assigns that role to the church. In Paul’s discussion of the church body in 1 Corinthians 12, he said that the Lord appointed teachers in the church (v. 28). Likewise, Paul said that the church was the pillar and support of the truth (1 Tim. 3:15). The command of Paul to Timothy was to entrust truth to faithful men who would be able to teach others also (2 Tim. 2:2). This command, though it was given to Timothy, is binding for churches since it is in inspired Scripture.

Together, all of these Scriptures help to demonstrate that each church is to raise up leaders for itself. The church is responsible to support the truth, to train the leaders whom the Lord has appointed there, and to find faithful men to teach the Bible. This teaching is also for the equipping of the saints for the work of service, to the building up of the body of Christ (Eph. 4:11-12). The mature teaching of the church should build up others into mature teachers. Sadly, the broad expectation today is that capable church leaders must have been trained at some seminary.

This erroneous expectation has several causes, no doubt, however, one of the foremost causes is that many churches are no longer capable of training men for the ministry on their own. If seminaries disappeared tomorrow, the training available for pastors and church leaders would drop drastically. This should not be. Churches have become dependent on seminaries in unhealthy ways since they have shifted the responsibility for training men. What is the answer, then?

The answer that we are pursuing is not to get rid of the seminary, but to bring seminary style training to the level of the local church. Christ Seminary is made up of several local, like-minded churches that cooperate to teach rigorous classes in matters related to church leadership. In this way, each church is over the seminary, providing training for members without having to ship them off to a far away place.

The churches in any area should have enough trained, willing church leaders to pursue a local, seminary-style institution. When the like-minded churches of an area get together, they can collectively accomplish much more than any one church could alone. These bodies already function as teaching entities, they have a ready stock of men who need training, and they will at some point need a new pastor, whether because of retirement or growth. For these reasons, it makes sense that local churches begin their own training school.

Each church should be raising up mature men. By the grace of God and the work of the Holy Spirit, maturity should be the (super-) natural result of biblical teaching and discipline. Those mature men should be qualified to lead the church someday. A church in which there are no mature men has good reason to question its methods and teaching, to see if they are indeed biblical! If churches should already be producing mature believers, why not formalize aspects of that training and gather with other like-minded churches? That seems to be the best stewardship of the teaching gifts already present in each individual church.

Our goal at Christ Seminary, then, is to build up men to be mature teachers in churches. As a band of churches, we hope to provide more rigorous training than any one of us could provide alone. In providing these classes, we hope to fulfill the biblical mandates and, in doing so, honor our God and build up the church as a whole.

--Dean of Admissions

Apologia for CS, Part 1

Standing at this point in history, we can look back on many human institutions from previous generations and centuries. Some are mere ghosts: empires that have risen and fallen, cities that have been founded and razed, and entire schools of thought that have won and subsequently lost favor with the relevant elite. Some human institutions from the distant past are still with us today: consider the multitude of cultures and nations that have hundreds of years of history behind them, or cities that have been continually inhabited for millennia. The point is: there are plenty of human institutions.

Even narrowing down the type of institution to only educational establishments, we could count hundreds of ancient schools that still exist today. For example, between the University of Oxford and the University of Cambridge, there have been more than seventeen centuries of combined academic training. A countless number of academic years have begun and ended in the history of education. This raises the question: given the existence of myriad institutions and of such schools, some of which are very distinguished—why start a new one? We believe that there are at least four reasons for having done so:

First, very few schools today are worth their salt. Now, speaking in terms of rigorous academics, there are in existence today some of the finest colleges and universities that the world has ever seen—that we freely grant. Biblically speaking, however, the story is different. It is difficult to find an institution where education does not occur in the context of naturalistic postmodernism or, at the very least, irrational and inconsistent antisupernaturalism. We believe that these things are toxic to truth and, so, to these things we are very much opposed.

Second, there are very few divinity schools worth their salt. Many of these institutions, though founded on godly principles, have strayed from biblical fidelity and have departed into the darkness of (so-called) critical thinking. Frankly, some of these schools have not merely departed, but have been hijacked (cf. Machen in Christianity and Liberalism). We can not send our church members to be ‘trained’ in such anti-Christian institutions.

Third, of the few agreeable, rigorous, Bible-teaching schools, none are in our area. We desire training with both depth and rigor, while maintaining close ties to the church and to our theological understanding. We are glad that other local churches have sought to provide formal training for their members and, though we differ on key matters of interpretation, we pray that God would bless their endeavors to the degree that they follow His Word. It would have been impossible to send all our students hundreds of miles away to receive rigorous training in line with our understanding of the Bible.

Fourth, there is great need for biblical training in our churches today. We do not intend to start a university, but a seminary. That is to say—our mathematics department is lacking, as is our school of accounting. Our art program is non-existent (literally). What is the reason for this? The reason is that we do not intend to train mathematicians or accountants or artists, though we believe they could benefit from our teaching as much as any other. We intend to raise men to lead churches, which means that they need training in theology, the languages, biblical counseling, and a host of other matters. We do not think that math, or accounting, or art is unimportant; in fact, we think that they are incredibly important, but that these things find their meaning only in light of who God is.

Therefore, we have begun Christ Seminary, where our desire is to train godly leaders locally, and in a manner that is God-honoring, Christ-centered, Word-directed, and church-based.

--Dean of Admissions