An Interrogative Shovel

I value the Why? question. I think I’ve mostly lost the smart-alecky junior high attitude underneath the asking, but I still appreciate and utilize the interrogative shovel to dig for idealogical treasure.

The reason why God created the universe and the reason why God created marriage between one man and one woman and the reason why Christ came and died and rose again and the reason why we make disciples and the reason why every disciple belongs to the Church is the same reason. If we said that the reason is “for His glory,” we’d be correct but perhaps still clouded behind the Christian jargon. So again, why creation, marriage, salvation, and church?

It’s because the three Persons of God so loved one another and enjoyed their union together that He made other beings to know and enjoy that glory. The understanding and affection and joy between the Father, Son, and the Spirit is part of His magnificence. It’s what makes Him awesome. His incommunicable attributes such as omniscience and omnipotence and eternality are at work for spilling His communicable glory into us.

Therefore, the reason why God made the world, instituted family, forgives rebels, and knits His people together in one Body is so that we will have understanding and affection and joy with Him and between ourselves like Him.

We glorify God when we see His glory truly, when we say it accurately, and when we sing it wholeheartedly. We also glory God when we receive His gifts thankfully and then imitate Him through loving generosity/sacrifice for the joy of others and in order to increase fellowship between us. We glorify God vertically and horizontally, through praise and through practice, through communion with Him through Christ and communion with each other by the Spirit.

What did God want with us and for us? He wanted us to taste His love and joy in union with Him as well as in our relationships here, especially in family, both by blood and by Christ’s blood. Why? Because it’s truly glorious.


May 21st, 2015 | TOPIC: liturgy | TAGGED: communion, Trinity

Indeed a Political Act

1984A happy marriage is a political act. (Note: the adjective is key in the previous sentence.) George Orwell meant as much in his dystopian novel, 1984. The totalitarian State prohibited—to the degree that they could—passionate marriages and sexual pleasure. Orwell’s main characters couldn’t vote for change but they could defy Big Brother by their adultery.

Their motivation, however, was strictly rebellion. Just do what you’re not allowed do to to stick it to the Man. Then you’re truly free. But in opposing bondage to the State Winston and Julia chose another bondage, the bondage of sin. They could not liberate themselves by their defiance, let alone anyone else, less because the government was so powerful and more because they chose to believe a different set of entangling lies.

Their misunderstanding, and Orwell’s himself, doesn’t change that the committed life of one man with one woman and their honoring the marriage bed is indeed a political act. It makes a statement to both neighbors and the nation. Such union is an embodied claim that says the president and politicians and police do not have the authority to make or break marriage however they desire. A male and female in covenant one-fleshedness are enfleshing theology. Husband and wife, then father and mother, are God-instituted relationships for the glory of the human race. This is a political act in that it declares that God is God, not the state. God is the lawgiver and not the people themselves or the lobby groups or big donors or liberal judges sitting on courtroom benches.

God instituted marriage as an incarnational reflection of His own Trinitarian, eternal relations as well as an illustration of the union between His Son and His Son’s Bride, the Church. How we love our wives, respect our husbands, raise our children, none of these are invisible, let alone hopeless acts. Through them we pledge our allegiance to the Father and Son and Holy Spirit.


May 20th, 2015 | TOPIC: liturgy | TAGGED: confession, politics, marriage

Two Adams

There are two Adams that we need to know about. The first is Adam from Eden, the first man on earth, husband, father, gardener, and eater of forbidden fruit. The second Adam is Jesus, the eternally-beggoten Son of God the Father, carpenter, prophet, and sinless sacrifice. He is called Adam because He, too, stands at the headwaters of a people. Paul compares and contrasts the two in 1 Corinthians 15.

Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. (1 Corinthians 15:45)

The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. (1 Corinthians 15:47–48)

God gave life to Adam from the ground. God gives life through the second Adam now risen from the grave. Not only do both Adams represent us, we reflect them.

Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. (1 Corinthians 15:49)

The first Adam was brought to life in glory in a garden. The second Adam was buried in a garden and then raised to life in greater glory. The first Adam lost glory for all of us when he sinned. The second Adam secured glory for all of us when He rose again. We enjoy the blessings of both the natural body and the spiritual body; we follow and image both Adams. We were born and we were born again. We are humans and we are Christians, so we eat and drink on two levels, looking to our resurrection glory like the second Adam.

For more on how the spiritual man is still a material man read this post by Doug Wilson.


May 14th, 2015 | TOPIC: liturgy | TAGGED: communion