He who maketh Ease his god, Sufficiency his altar, Pleasure his priest, and Time his offering knows not what man is born for.

In a recent conversation with my friend Lloyd John Ogilvie, he said that in his fifty years of ministry he has learned to ask himself four pastoral questions:

1. What sort of people does Christ want to deploy in the world?
2. What sort of church do we need to produce those people?
3. What sort of leaders do we need to produce that sort of church?
4. What sort of pastor do I need to be to produce that sort of leaders in that sort of church?

What wonderful questions I like the emphasis here on disciple-making as the point of pastoral work. Paul would probably call it “edification” of believers, but I like Lloyd’s stress on performance, enactment, and witness to the gospel as the purpose of it all. Ministry is known by its fruit and the test of my ministry is not only my fidelity to the gospel but also the production of saints. Truth to tell, fidelity to the gospel requires the calling and equipping of disciples, church turned inside out.

One of the papers that I have found to be helpful is “New Wine in Old Wineskins? The Relationship of Evangelical Thinking on Spiritual Formation and Theological Models of Sanctification” (html, or download the .pdf file here), by Steven Roy, who teaches practical theology at Trinity Evangelical Divinity School.  In this paper, Roy compares the approaches to spiritual formation of two evangelical scholars: Dallas Willard as described in his book, The Divine Conspiracy: Rediscovering Our Hidden Life in God, and Bruce Demarest, represented by his book, Satisfy Your Soul: Restoring the Heart of Christian Spirituality.  These approaches (which turn out to be fairly similar) are compared to three evangelical models of sanctification: (1) The Reformed or progressive model, which holds that progress in sanctification occurs over the course of the believer’s life, and which is never complete in this life; (2) the Wesleyan model, which holds that entire sanctification is possible, coming through a crisis experience, subsequent to regeneration; and (3) the Keswick model, which holds that the believer, through a crisis experience, comes to surrender to the work of the Spirit, resulting in a breakthrough, or turning point in sanctification,  although entire sanctification is not the result.  Roy observes that there is an affinity between the spiritual formation view approach (of both Willard and Demarest), and the Reformed model of sanctification, because there is a common emphasis on lifelong, gradual progress, and because they both are synergistic, that is, they both emphasize cooperation with the grace of God.  Roy assesses strengths and weakness in each author’s approach to spiritual formation, and in general is quite positive about benefits of spiritual formation movement in evangelicalism.  He concludes:

Spiritual formation and sanctification need each other.   Sanctification is not an old wineskin that must be discarded in order to profit from the new wine of spiritual formation.  Neither is spiritual formation a new and weird departure from tried and true discussion of sanctification.  No, both spiritual formation and sanctification need each other.  So, to quote the words of Jesus from another context, What God has joined together, let no one separate.

One resource that I have found to be quite helpful is book that I feel deserves a wider reputation: Yesterday, Today and Forever: The Continuing Relevance of the Old Testament , by Larry Helyer.  It is not a comprehensive survey, but it treats a number of key periods in the OT and key themes.  The Table of Contents will give you the idea:

1. An Overview of the Old Testament
2. The Old Testament Teaching on Creation
3. The Fall and the Flood
4. The Promise to the Patriarchs
5. The Exodus from Egypt and the Sinai Covenant
6. The Kingdom of God: Part One
7. The Kingdom of God: Part Two
8. The Word and the Spirit: Prophesy in Israel
9. Eschatology of the Old Testament
10. The Way of Wisdom and Worship
11. Epilogue: The Relationship of the Old and New Testaments

This post hardly qualifies as book review, since I am currently reading chapter 5 on the Exodus.  But I can testify to the book’s helpfulness.  For example, in chapter 2 on the Creation, Helyer has a very even-handed discussion of the various approaches to the issue of Genesis chs. 1 & 2 and modern science.  (For the record, I am an “Old Earth Creationist”).  I like a number of his charts and tables, which I have utilized in my handouts, and each chapter has a useful bibliography for further study.  Helyer is familiar with the scholarly literature, and yet incorporates it with a very accessible style.  It’s a book I will recommend to anyone wanting to get a grasp of the Old Testament.

Let’s begin by looking at the conventional approach to the so-called spiritual gifts. . . . This approach says that the spiritual gifts are abilities or enablements, given by the Holy Spirit to individual believers to help them serve others.  There are three main components in any conventional definition of a spiritual gift: (1) the entity itself is an ability or enablement; (2) it is given by the Holy Spirit; (3) it is to be used in building up the community of believers. . . .

In this approach, every believer who has a relationship with God through Jesus Christ has been given at least one special ability that he or she is to discover and use in building the community of faith. [pp. 25-27]

Berding claims that nearly all discussions about the spiritual gifts begin without defining from scripture what a spiritual gift is.  That is, all spiritual gifts are assumed to be abilities that are supernaturally given by the Holy Spirit.  Here Berding describes an alternative understanding:

In this alternative approach, the so-called spiritual gifts are not special abilities; they’re Spirit-given ministries.  According to the contextual evidence in the letters of Paul, the so-called spiritual gifts should be viewed as the ministries themselves.  Every believer has been assigned by the Holy Spirit to specific positions and activities of service, small and large, short-term and long-term.  These are ministry assignments that are given by the Holy Spirit to individual believers and, in turn, these individuals in their ministries have been given as gifts to the church. [p. 32]

Berding asserts that this is not a charismatic vs. non-charismatic issue in that both parties believe that spiritual gifts are abilities given by the Holy Spirit, it’s just that they disagree on whether the Holy Spirit still gives miraculous gifts, such as speaking tongue, prophecy, etc. [p. 29]  In arguing for the ministry-assignment view, Berding concedes that some ministries such as prophecy, but not all ministries, would have required a supernatural enablement.  [p. 34]

Berding argues that in Paul’s usage of the Greek word, charisma, every usage of the word can fit the concept of ministry, and that in a number of cases, that is the only viable meaning for the term.  The heart of the book, chapters 5 through 14, lay out Berding’s argument, but I have only read through chapter 7.

There are a number of practical implications if this view is correct.  For one, there would no longer be any need for believers to seek to discover just what gift or gifts they have been given by the Holy Spirit.  The believer merely need to seek where God would have him minister.  This could come in the form of some sort of inner confirmation by the Spirit, but it would also be informed by the believer’s identification of needs in the church, and wise counsel from others.  In addition, one would not be limited by the lists of so-called spiritual gifts found in Ephesians 4:11, Romans 12:6-8; 1 Corinthians 12:8-10; and 12:28-30.  They would be taken as a representative, and not exhaustive, list of ministries. [p. 49]

I know that in my own preaching and teaching I have emphasized that every on has a spiritual gift that they need to put to use in the kingdom work of the local church.  But I have not been helpful in showing how our church members are to identify those gifts.  I’m beginning to think that I should modify that to say that every believer has been called to at least one ministry in the local church.  I think it would be easier to give guidance to those who respond to such exhortations and who want to know what to do next.

I’ve begun reading through the Bible (English Standard Version), using a one-year plan called The Daily Reader.  (HT: Peter Mead of Biblical Preaching).  What stands out about this plan is how they have arranged the Old Testament and New Testament Readings:

The Order of the Books

What order are we planning to read through and why?  Here’s the explanation:

Old Testament

You will notice that the Old Testament in this plan does not follow the same order as our English Bibles. We will cover the same 39 books during the year, but the order is different! We are using the Hebrew order (the order Jesus would have used). The Hebrew order organises the books in three sections. First we will begin with the five books of Moses. Second we will move through the “Former” and “Latter Prophets” – this will feel like history books, followed by the prophets. Third we will enjoy the “Writings.” There are a couple of reasons we have set it out in this different way. For those who have read through the Bible before, this will have a fresh feel to it. For all of us it will mean we enjoy benefits like not having to read the two books of Chronicles right after the books of Samuel and Kings (this can feel a bit repetitive in the English order!)  Watch for further comments about the Hebrew order as we go.

New Testament

You will also soon notice that the New Testament is not in English Bible order. The arrangement we will follow allows us to separate the gospels from each other. After each gospel we will read epistles that have some connection to it. Again, hopefully this approach will be fresh, motivating and helpful. So we’ll begin with Matthew (the more Jewish gospel) and follow it with Hebrews and James (two epistles with a very “Jewish Christian” feel!) Then Mark will be followed by the letters of Peter (who was probably behind Mark’s gospel) and Jude (which is often connected with 2 Peter). Luke will come next, along with his second work, Acts. Then, naturally, Paul’s epistles will follow Acts which tells so much of his story. Finally John’s gospel will be followed by his three other epistles and his last book of all, Revelation!

You can download a pdf file of The Daily Reading Plan, if you’re interested.

Last month at the Desiring God blog, I read John Piper’s recommendation of Leif Enger’s novel, Peace Like a River.  I ordered a copy, which arrived last Friday.  I’ve been reading it at bedtime, and I’m about halfway through it.  It’s well written and it’s a compelling story.

Finally, a man in our congregation is reading John Owen on Overcoming Sin and Temptation, in the edition edited by Kelly Kapic and Justin Taylor (Kapic wrote his doctoral dissertation on Owen at the University of London).  The book is an updating of three of Owen’s works: Of the Mortification of Sin in Believers; On Temptation: the Nature and Power of It; and Indwelling Sin.  He invited me to read it and discuss it with him, so I ordered it and it arrived yesterday.  This morning I read Kapic’s introduction while commuting on the bus to work.   It provided a nice sketch of Owen’s theology of sin and sanctification, and also whetted my appetite to immerse myself in Owen’s writings.  Here’s an sample in which Kapic discusses Owen’s insight that we must consider each individual’s personality in detecting how it is subject to sin and temptation:

A persistant danger among Christians is that we confuse certain personalites with sanctification, creating an inaccurate hierarchy within the kingdom of God.  In fact, Owen believes that because of our various backgrounds and temperaments, it is very hard to discern the most faithful Christians, since looks can be deceiving:

Remember that of many of the best Christians, the worst is known and seen.  Many who keep up precious communion with God do yet oftentimes, by their natural tempers of freedom or passion, not carry so glorious appearances as others who perhaps come short of them in grace and the power of godliness.

Not only can appearances be misleading, but people in positions of leadership in the church can often suffer greater falls than the average congregation member.  When considering countless examples of the saints in Scripture (e.g., Noah, David, Hezekiah), Owen concludes that great “eruptions of actual sin” often occur not in “the lowest form or ordinary sort of believers,” but in people who have in the past “had a peculiar eminency in them on account of their walking with God in their generation.”  Past faithfulness is not a protection against present dangers. [pg. 31]