Archive for March, 2016


Mar 5

Session 4 Recap: Strachan, “Gender: Manhood and Womanhood in Christ as Our True Identity”

2016 | by Nathan Sherman | Category: Clarus 16

Editor’s Note: Dave Bruskas is the Lead Pastor at North Church, Albuquerque, NM. He is a member of the Albuquerque Chapter of The Gospel Coalition. This post is a summary of Owen Strachan’s message from Saturday morning at Clarus, March 5, “Gender: Manhood and Womanhood in Christ as Our True Identity.”

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We are in a confused age.  Facebook has over fifty gender options, and as Christians we know that God has not left us to wonder what or who we are. He has given two very clear realities: we are created either male or female. The two gender distinctives are owed to the very mind of God as he has designed and given us gender complementarity as a good gift to be embraced and celebrated. Owen Strachan gave seven thoughts regarding biblical complementarity in the fourth session of Clarus 16.

First, complementarity shows us what we were made for.  Genesis 2:5-9; 18-25 provides this framework. God creates the woman out of the lack of Adam.  She is needed. The man and the woman have separate roles as identity markers, and these distinctive roles and identities are foundational to the biblical understanding of gender.  These roles are different but complementary.  Before the Fall, there is no competition between the genders, as they are interdependent.  There is harmony and joy, and God declares this good. We are not a man or woman because of a bio-evolutionary fluke–we are a man or woman because God made us that way.

Second, complementarity helps us understand our sinful instincts as men and women.  Genesis 3:1-7 reveals that Satan has always been about destroying womanhood.  He is repeating his scheme from the garden in our culture today.  He does so by tempting Eve to disobey the Word of God. The ground for all gender dysphoria, conflict, and sexual brokenness begins at the Fall in Genesis 3.  Women, like Eve, are tempted to disobey God’s Word, and yet God’s inquiry found in Genesis 3:8-13 makes it plain that the man is responsible to lead the woman.  Men, like Adam, will be tempted to refuse responsibility.

Third, complementarity provides us a script for our lives.   Women are called to have a uniquely feminine spirit.  While women are not precluded from working outside of the home, their vocation is that of raising children and helping their husbands. Women have a green light to use their gifts to serve the church in alignment with God’s design.  Likewise, God does not want men to waste away their 20s; he wants most men to courageously win a woman’s heart and start a family. A good and godly father does not ask the culture, or even a great youth pastor, to raise his child. A good and godly father leads his family to the glory of God. True manhood is all about drawing near to God and treating women respectfully in absolute purity.

Fourth, complementarity tells us what our marriages most need.  Because of Adam’s fall, none of us are compatible in marriage.  Complementarity revealed in Ephesians 5:22-33 paints the purest picture of Jesus’ love for his church.  Differences between married partners are best worked out through this framework.

Fifth, complementarity drives us to invest in the church’s future.  It teaches us that men are to be elders in the church.  Scripture requires complementarity standards be satisfied by church elders ( I Timothy 3:1-7 and Titus 1:5-9).  The preparation for eldership begins with boys and girls learning to be what it practically means to be biblical men and women. If we don’t teach our children what it means to be a man and a woman, the culture will gladly step in.

Sixth, complementarity speaks a better word about sex than secularism.  We are living in a “Fifty Shades of Grey” sexual culture that causes confusion and leads to abuse.  This results in tremendous social and psychological damage.  The biblical vision of sex is grounded in complementarity and good pleasure as a gift from God.

Seventh, complementarity helps us appreciate the God-given gift of singleness.  Jesus Christ is the example par excellence as he was a fully-fulfilled human being who also remained single.  Single people don’t become complete or full-fledged Christians through marriage becuase Christians are already completed through his or her identity in Christ.

 

Mar 5

Session 3 Recap: Taylor, “Abortion: Being Agents of Light in a Darkened World”

2016 | by Nathan Sherman | Category: Clarus 16

Editor’s Note: Michael Kelshaw is the Head Minister at Trinity at the Marketplace, Albuquerque, NM. He is a member of the Albuquerque Chapter of The Gospel Coalition. This post is a summary of Justin Taylor’s message from Saturday morning at Clarus, March 5, “Abortion: Being Agents of Light in a Darkened World.”

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In this brilliant talk on the urgent topic of abortion Justin Taylor began by showing that, given the right circumstances, no expense will be spared or no obstacle will be deemed to great to save a life that is deemed to be of value. With Balloon Boy, Baby Jessica, and the Chilean miners the fundamental question of “what is in there” determines the response. Determining what is in the womb determines how we will treat what is in the womb.

So arguing from science and from Scripture, Taylor showed that human life begins at conception. God has created us in His image and for His glory. Genesis 1:27 teaches us that we have been created by God and are designed to resemble His character by relating to others, reflecting His glory, and representing His rule. Therefore, Taylor said, “how we treat our fellow image bearers reflects how we think about our Creator.” The Bible teaches us that it is wrong to kill innocent blood, that it is wrong to try and eliminate human beings. Psalm 139 tells us that in the womb God Almighty is doing a work of creation, and Exodus 23:7 tells us that we are not to kill innocent blood, and that is exactly what abortion is. To abort means to bring life prematurely to an end; it is to kill a human being; it is murder, and therefore it is wicked and evil. Since that is true, we are to do something about it, and we are able to do something about it.

God’s Word guides us in what we can do–three things, in particular: 1) we can commit ourselves to taking no part in this evil, but rather committing to attempting to expose it (Ephesians 5:11); 2) seek to rescue those who are potential victims of this great evil (Proverbs 24:11-12); and 3) for any of the ways that we have contributed to this evil, either by commission or omission, we can repent and receive God’s gift of forgiveness. The Lord opens wide His arms to you through the gift of the cross of Jesus repent and return to Him.

This is an urgent topic, so ask the Lord what He would have you do. Taylor mentioned a few ideas such as giving financially to a ministry serving in this area, getting involved in public advocacy on this issue, counseling women, beginning a ministry in the local church, opening up your home for foster care or adoption, using the gifts that God has given you to write a poem or direct a movie or compose a song, or any number of others ways to get involved.

Whatever our involvement might be, Taylor made it clear that “inaction on this issue is not a Biblically permissible option”. We must be moved and we must be involved in the grace of God.

Mar 4

Clarus ’16 Photo Roundup, Friday, March 4

2016 | by Ben Moore | Category: Clarus 16

1 2 3 4 5 6 7 8 9 10 11 12 13 14

Conference Photography by Ben Moore. Contact Ben at ben236@me.com.

 

Mar 4

Session 2 Recap: Walker, “Conscience and Religious Liberty: Why the Freedom to Believe is the Freedom to Flourish”

2016 | by Nathan Sherman | Category: Clarus 16

Editor’s Note: Grant Blankenship is the Preaching Elder at Cedar Springs Church in Cedar Crest, NM. He is a member of the Albuquerque Chapter of The Gospel Coalition. This post is a summary of Andrew Walker’s message from Friday evening at Clarus, March 4, “Conscience and Religious Liberty: Why the Freedom to Believe is the Freedom to Flourish.”

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In the second session of Clarus ’16, Andrew Walker framed his thesis that religious freedom is necessary for religious, societal, and human flourishing by asking five questions:

1. Is Religious Liberty Biblical?

According to Walker, there are explicit and implicit truths in scripture.  For example, even though 2 + 2=4 cannot be found in scripture it is inherently true.  Walker said, “God made us capable to read and listen and put meaning to what our eyes see and what our ears hear–to think, to reason and to be self-aware.”  And so we must recognize that religious liberty is implicit in scripture.  Walker proposed that religious liberty is implicit in the 10 commandments.  His reasoned that governments cannot usurp the role of God by dictating things that belong exclusively to Him.  “Institutions, movements and governments cannot determine who God is and how He should be worshipped.  These kinds of concepts are exclusively the domain of God.”

2. Why Is Religious Liberty Essential to Human Dignity?

God desires every human to make their own decision about God.  Even if one is wrong, God ordained that each individual decide on their own to believe.  The announcement that Jesus is Lord subjects all other authorities under him, but at the same time, no person can be coerced into the Kingdom of God. Walker qualified this by saying, “Please understand, this is not to say that all quests to find God are equal.  But we cannot understand who God is for someone else.”  If we believe that Jesus Christ is Lord and Savior, we don’t need a state to back that up.

3. Then What is the State’s Role In Religious Liberty?

Walker showed how Paul explained in Romans 13:1-7 that any government’s role is limited by God. “The ideal government is one that operates within their God-given role.”  Walker explained that the ideal government is one that is neither hostile nor compulsory in any given religion.  The ideal government would allow any religion to present their beliefs freely and openly in the marketplace of ideas thereby allowing the conviction of religion to rest with each individual man.

4. How Is Religious Liberty Essential to the Christian Mission?

While its true that the Gospel does not need religious liberty, Jesus’ mandate to take the gospel into the world assumes a pathway to get there.  If we leave out the Great Commission, then we are missing the point about why Christians should be concerned about religious liberty. Our desire as Christians must be that people would have the liberty to make their own decision without pressure from an earthly authority.

5. Why Should We Not Give Up On Religious Liberty?

In Walker’s final point, he began by saying, “We must be careful not to romanticize persecution as a ‘better’ form of worship.  As Christians, we should be willing to die for our beliefs, but we shouldn’t look for persecution under the misconception that it makes our faith superior.”  Religious liberty is a tool like a machete to cut a path through the jungle of this world.  While Paul taught that we have a heavenly citizenship, he didn’t hesitate to assert his rights as a Roman citizen.  We don’t have the right to give up the fight for religious liberty.  At the core of our fight for religious liberty is the fight for individuals to make their own decision about God apart from the influence of worldly institutions.

If God requires man to make an individual decision about Him, then it is implicit that government should not usurp God’s divine decree.

Mar 4

Session 1 Recap: Strachan, “Image: How Theocentrism Shapes our Public Lives”

2016 | by Nathan Sherman | Category: Clarus 16

Editor’s Note: Adam Viramontes is the Lead Pastor at Mosaic Church, Albuquerque, NM. He is a member of the Albuquerque Chapter of The Gospel Coalition. This post is a summary of Owen Strachan’s message from Friday evening at Clarus, March 4, “Image: How Theocentrism Shapes our Public Lives.”

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The glorious doctrine of ‘the image of God’ was the centerpiece for the opening session of Clarus 2016. Owen Strachan helped us understand six guiding principles for this foundational doctrine.

1. Theologically, the image of God implies the uniqueness of the human person.

From the very beginning of human history, from the very first page of the Bible, mankind is an enchanted being. Humanity, made in the image of its Maker, is the pinnacle of creation from the outset. This status, the enchanted nature of mankind, is unique to humanity alone. We are unlike any other creature made by God, simply because we were chosen by God to stand out.

We are not only representatives of God as image-bearers but also vice-regents called to rule and subdue God’s creation under his Kingly authority from chaos into order. There is a summons for God’s people to have their feet in this world.

The central question of the age is, ‘What does it mean to be human?’ We are made to be God-centered beings and there is no other religion or worldview that contributes such an exalted attribute to humanity from the beginning. Though the world offers a plethora of ‘isms’ in an attempt to answer this pressing question, Christianity alone gives true meaning to humanity.

2. Philosophically, the image of God implies solidarity with the broader group.

According to this precious Christian doctrine, there are no indispensable people. Even the graveyards are filled with indispensable people. The truth of this doctrine compels to one simple thing—neighbor love. The fulfillment of the second commandment as we love people. We love all people because all people are made in God’s image.

Does this not have deep implications for our public engagement with the world? We are not having a conversation with the public sphere to win culture wars or to impose our views. We are in this to love our neighbors. We are to love all of humanity—disabled children, the lonely, socially awkward, the friendless, unborn children, homosexuals, transgender, outcasts, homeless and even our enemies.

3. Personally, the image of God tells us that we have an identity, we don’t have to construct one.

We don’t have to make up our identity. We are free from the great modern project of constructing our own identity. God has already given it to us. We are free from image-maintenance. God has told us who we are. We are his likeness.

4. Economically, the image of God drives us towards meaningful work and thus meaningful public engagement.

We are to pursue the dominion mandate of Genesis 1:28. Building families is world-changing work. The small things—familial life and raising children—are glorious things. There is honor and eternity in the midst of the small things.

Our calling as image-bearers is to overcome the chaos of this world. Taming Excel spreadsheets, fitting pipes, nurturing wayward children, perfecting batting stances, founding new companies. This is what it means to be an image-bearer and bringing glory to our Maker. The spirit of secularism is to level things. Christianity calls us to build things for the glory of God.

5. Societally, the image of God means we must love our neighbors as ourselves.

The image of God calls us into community. Political activity as Christians in the world is an outworking of the gospel in our hearts. Chuck Colson declares, “Christians need to be against the world for the world.”Voting in elections and advocacy in the political arena is an outworking of the gospel in our public life.

6. Morally, the image of God means we cannot make up our way of being.

We inherit morality. Morality is not a buffet of palpable options. We are called to stand for the world-shaking reality that every being has worth and value. The secular world we live in is a false shadow that is passing away. We engage in our world but only as those who recognize this is not our true home.

We are engaged in ‘cosmos war.’ There is a raging war around us. We are involved in far worse than a culture war, we are in the middle of a cosmic war. This world is far worse than many of us realize. The true battle is not between the left and the right. The battle is against ‘the spiritual forces of evil in the heavenly places.’ (Ephesians 6:12) Paganism is the force whispering in our ears that there is no morality except the morality we choose for ourselves. We are morally called to stand against the spirit of the world.

Why should we enter into the city of man? Why should we engage in the public sphere? The image of God and the grace of Jesus Christ!