This Changes Everything

A lesson in reading Scripture from Superman Returns?

In SUPERMAN RETURNS, the 2006 Warner Bros picture, Perry White walks the newsroom as the Editor-in-Chief of the Metropolis newspaper the Daily Planet. Within the first 40 minutes or so, we learn that Clark Kent has come back to work at the newspaper, and thus, Superman has returned to life in the big city.

He’s Back—and near the beginning of the picture, there’s his big-time Baseball-stadium-size rescue involving the foiled launch of the Genesis space shuttle, which had been in flight setting atop a Boeing 777… With aircraft plans gone amok, Superman makes his saving splash back on the city scene.

Do you remember the Daily Planet action right after Superman saves the 777 passenger airliner from crashing into the stadium? It’s the classic newsroom situation of bedlam and hubbub—“We’ve gotta get this story out, and yesterday!”—with Perry White at the helm.

All of White’s writers are gathered around at the ready; his monologue demonstrates cadence like an army Lieutenant on one knee with sweat beading down his cheeks informing his platoon about the next maneuver:

OK…everybody, listen up. I want to know it all…everything!

 

Olson, I want to see photos of him everywhere. NO, the photos of…

 

Sports: How are they going to get that plane out of the stadium?

Travel: Where did he go? Was he on vacation, if so, where?

Gossip: Has he met somebody?


Fashion: Is that a new suit?

Health: Has he gained weight? What has he been eating?


Business: How is he going to affect the stock market? Long term? Short term?

 

Politics: Does he still stand for truth, justice and all that stuff?


Lifestyle: (pause…camera pans over to Lois Lane): Superman Returns….

Just after a rushed exchange with Lois, Perry turns to the entire newsroom and barks out: The story is NOT the black out, it’s SUPERMAN.

I couldn’t help see the comprehensive nature of the redemptive work of Superman! He affects all of life! It’s Travel, Fashion, Health, Business, Politics—the whole gamut.

The church must take a cue about seeing Christ’s work affecting all of life. It’s clear: He is the central event of history with ramifications for the cosmos. Learning to read the Bible marking the ways of seeing its own single thread of the message of the suffering and rising of the Son of God (Luke 24: 26) is key. One reason we fail to see Jesus Christ—His person and work—integrated into all areas of life is because we’ve failed to see all texts and subjects of Scripture integrated into their single focus on the person and work of Christ.

When we divide Christ from subject matters like history, government, business, education and health so as not to see His redemptive work affecting and reforming such subjects, we fragment all of life.

Editor Perry White wanted his writers of the Daily Planet to focus on Superman from every angle conveying the comprehensive nature of his rescue. He affects everything. This scene of rescue changes everything.

G. Mark Sumpter

Bulimia Matters.20

Is public worship purely our response to God?

“Well, what's wrong with saying that worship is for God? For starters, it implies that worship is purely our response to God. It presents this picture: Somewhere, outside a worship service, God saved me. Having been saved, I have a duty to gather with God's people to thank him for his mercy and praise him for his greatness. Outside the church door, I sought and found God's grace. Once inside, I am not a seeker after grace, but a giver of praise. It is impossible, however, for any human action to be a response pure and simple. To entertain that possibility is to assume we can be autonomous, independent of God: once God has worked in us, we can respond to him without having to rely on his continual working in us. That, of course, is exactly what Reformed theology denies.


Scripture does not merely say that God works first, and then we respond. It says that our response is yet another work of God. It says that even when we give, we are simultaneously, and primarily, receiving. Thus, it is not as if we are recipients of grace until we walk through the door. We rely on God's work in us in worship as much as anywhere else, and it is only because we are acting by the power of the Spirit that our actions in worship bring honor to God.”

Peter Leithart from the OPC’s New Horizons magazine, April 2002

G. Mark Sumpter

Brandon Drury—Local Ball Player

Drafted in the 13th Round to Atlanta out of Grants Pass High School

This young man has been a blast to watch over the years. Our own Jeremy played ball on several of the same teams with Brandon here locally.

Brandon had his birthday this past Saturday, and I wanted to tip the hat about his accomplishments.

He was drafted this past June by the Atlanta Braves. He’s playing 3rd Base for the Braves affiliate in the Gulf Coast Rookie League.

He's batting .205 at the present time, with 2 HRs. I'm fairly certain that the Gulf Coast Rookie League season ends this week.

Go HERE for a few statistics.

G. Mark Sumpter

Review of Roger Olson's Book

Was John Calvin a 5-Point Calvinist? Did he affirm Definite Atonement?

Olson has this footnote, “It should be noted that whether Calvin himself taught limited atonement is debateable”—that’s page 16.

I ended up opening Calvin’s Doctrine of the Atonement by Robert A. Peterson:

“The question of the extent of the atonement in Calvin has been hotly debated. Some insist that he taught a limited atonement, that Christ died only to save the elect. Others are equally insistent that Calvin held to an unlimited atonement, that Christ died for the sins of all. Frequently, overlooked and yet most important is the fact that the extent of the atonement was not an issue in Calvin’s time. The debate over limited or unlimited atonement belongs to the period of the Reformed orthodoxy. Hence the question of Calvin’s view of the extent of the atonement is anachronistic. It is unfair to ask for a man’s position on a matter that became an issue only after his death. Yes scholars persist in asking the question. What conclusion can be reached as to Calvin’s thought on the extent of the atonement as the doctrine was later taught? It is clear that Calvin denied universalism, the teaching that all would ultimately be saved. It is equally plain that Calvin held to a universal and free offer of the gospel. There is too little evidence in the Institutes to reach a conclusion on the extent of the atonement. The lack of evidence in the Institutes should make us cautious when using the commentaries and sermons to determine whether Calvin taught limited or unlimited atonement. In his preface to the reader in the 1559 Institutes Calvin gave his own methodological statement that one should interpret his commentaries doctrinally on the basis of the Institutes. Calvin’s commentaries contain some passages that favor limited atonement, but again the data is unsubstantial. James W. Anderson has marshaled evidence from Calvin’s sermons and has argued that he taught an unlimited atonement. The conclusion must be that it is uncertain what position Calvin would have taken if he were living at the same time of the debates over the extent of the atonement.”

Pp. 90-91, Peterson’s comments on this, found in his 1983 publication from Presbyterian and Reformed Publishing Co.

I have of late committed myself to be a life-long learner of subjects and disciplines in all of life. OK. But I gulped when I first read the Olson footnote. I said, “Mr. Olson, Aw….that can’t be right, surely Calvin was a 5 Point Calvinist.” I then did a quick drive over to a number of blogs on the internet and skimmed other Calvin Studies sites. I was amazed to read of the varying positions on Calvin’s view of the extent of Christ’s death. I was unprepared for that. I remember selling a book by RT Kendall and then another called Calvin and Calvinists by Paul Helm. Men would come into the book store and want these titles. I knew some sort of controversy of an interpretative nature about Calvin’s Calvinism was brewing. But I was ignorant about it.


Here’s Paul Helm on Calvin’s view the extent of Christ’s atoning work—For whom did Jesus die?

“Helm writes: Calvin, not being a Universalist, could be said to be committed to definite atonement, even though he does not commit himself to definite atonement. And, it could be added, there is a sound reason for this. There was no occasion for Calvin to enter into argument about the matter, for before the Arminian controversy the extent of the atonement had not been debated expressly within the Reformed churches.

However, plausible though such a line of argument may seem, it is possible to show that Calvin did not leave others to draw such conclusions. He drew them himself. There are passages in Calvin which show that he held the doctrine of limited atonement, even though the doctrine does not gain the prominence in his writings that it did during later controversies.

(c) For whom did Christ intend to die? When discussing the fact that Christ is both Judge and Redeemer Calvin says:

Hence arises a wonderful consolation: that we perceive judgment to be in the hands of him who has already destined us to share with him the honour of judging (cf. Matt. 19:28)! Far indeed is he from mounting his judgment seat to condemn us! How could our most merciful Ruler destroy his people? How could the Head scatter his own members? How could our Advocate condemn his clients? . Therefore, by giving all judgment to the Son (John 5:22), the Father has honoured him to the end that he may care for the consciences of his people, who tremble in dread of judgment.

Again,

For there is nothing absurd in ascribing to the Father praise for those gifts of which he is the Author, and yet in ascribing the same powers to Christ, with whom were laid up the gifts of the Spirit to bestow upon his people . . . In this sense he is called the ‘Second Adam’, given from heaven as ‘a life-giving spirit’ (I Cor. 15:45). This unique life which the Son of God inspires in his own so that they become one with him, Paul here contrasts with that natural life which is common also to the wicked.

Calvin shows that he is quite at home with the thought that Christ has ‘his people’ over whom he rules and to whom he gives life. How can this be? It is not only because they have chosen to be his, as we have already seen. They are elected to salvation. Rather, as Calvin hints, Christ cares for those whom the Father has given him, his people, by being their Redeemer. Not simply by being a Redeemer, but by being their Redeemer.

As Christ teaches, here is our only ground for firmness and confidence: in order to free us of all fear and render us victorious amid so many dangers, snares, and mortal struggles, he promises that whatever the Father has entrusted into his keeping will be safe (John 10:28-9).16

And who are these? They are the sheep to whom the Shepherd gives eternal life.”

These three quotes are from Calvin’s Institutes, as conveyed by Helm’s citations.

There’s something more to store away about John Calvin.

G. Mark Sumpter

Ministerial Garb

Excuse me--are you the pastor here? 

I sometimes visit this blog HERE, and today, on the matter of a preacher and his uniform, I left this comment:


I walked into one our Sunday school classrooms four or five days ago here at Faith OPC, and noticed that our preschool children have been learning about public worship. I scanned the typical visuals posted around the walls---there was one with the pastor standing behind the communion table administering the sacrament. He has on the Genevan robe, the academic-type gown. I thought, “There we go again. Kids, their learning and our ways of teaching them often just cut to the chase. Our kids are all the time beating us to the punch.” A few days later I thought, “At 9:45 AM, these kids in class get the minister, at 11:00, they get the businessman.” The poster of the minister at the Table is produced by Great Commission Publications, the publishing house for our Sunday school material, for the PCA and the OPC. I’m waiting for the day, when after worship, one of our preschoolers shows me his or her weekly bulletin art work, and I stoop down low to be near the child and to look at the drawing, and there’s a rendering of me in the pulpit, and that same little church member and resident theologian says, “Pastor Mark, ministers, I thought, wear these robe thingies, where’s yours?”

G. Mark Sumpter

A Focus on the Text

The example of Bible Bee students

Romans 1:1-7 has caught my attention for memory work. I landed there thinking about the students of the up-coming Rogue Valley Bible Bee on August 28th.
The near-30 children and young people are breathing out the verses to the glory of God. It’s amazing—in many cases, these students are memorizing 5 to 7 verses each day. Some are well up to 200 verses that they’ve mastered.

Their example has pushed me forward.

G. Mark Sumpter

Calvin on Christ's Session

The Graces of Our Lord's Ascension

First, it perceives that the Lord, by his ascension to heaven, has opened up the access to the heavenly kingdom, which Adam had shut. For having entered it in our flesh, as it were in our name, it follows, as the Apostle says, that we are in a manner now seated in heavenly places, not entertaining a mere hope of heaven, but possessing it in our head.

Secondly, faith perceives that his seat beside the Father is not without great advantage to us. Having entered the temple not made with hands, he constantly appears as our advocate and intercessor in the presence of the Father; directs attention to his own righteousness, so as to turn it away from our sins; so reconciles him to us, as by his intercession to pave for us a way of access to his throne, presenting it to miserable sinners, to whom it would otherwise be an object of dread, as replete with grace and mercy.

Thirdly, it discerns his power, on which depend our strength, might, resources, and triumph over hell, “When he ascended up on high, he led captivity captive,” (Eph. 4:8). Spoiling his foes, he gave gifts to his people, and daily loads them with spiritual riches. He thus occupies his exalted seat, that thence transferring his virtue unto us, he may quicken us to spiritual life, sanctify us by his Spirit, and adorn his Church with various graces, by his protection preserve it safe from all harm, and by the strength of his hand curb the enemies raging against his cross and our salvation; in fine, that he may possess all power in heaven and earth, until he have utterly routed all his foes, who are also ours and completed the structure of his Church.

John Calvin, The Institutes of Christian Religion, Book II, 16:16

This past Sunday from Luke 6:12-19, we spent time learning to act on the rule and triumph of Jesus Christ. In the midst of conflict and controversy, per the context of Luke 6, Jesus builds His church and serves as the One who ministers in word and deed. In Calvin’s words, He’s about His session, His meditorial reign, establishing His church and overseeing her “until he have utterly routed all his foes.”


G. Mark Sumpter

Reading Group for the Rogue Valley

Caedmon College Tutorials

Four or five students have signed up to tolle lege—as the Bishop of Hippo heard it said back in 385-386 A.D. CC Tutorials welcomes students and young adult learners ages 16-30 of the Rogue Valley, the region of Southern Oregon.

Here’s the scoop….
1. Christian high school students and young adult readers—homeschoolers, Christian and public—are cordially invited to read, discuss and learn through these Tutorials.
2. The format is simple. A book will be chosen by a Teaching Fellow* and will be advertised near the beginning of each month. Near the end of four weeks, we’ll meet in Grants Pass for an evening meal and discussion. You are responsible to obtain the book.
3. Each month, Pastor Mark Sumpter of Grants Pass, the Registrar, will send out an email. You reply—voila!—you’re registered. A confirmation email will be sent to you.
4. Any fine print? Yes. Bring $10 to the dinner (cash only). The $10 covers a nice meal, a small stipend for that month’s Teaching Fellow and any other administration costs.
5. Registration is month-to-month according to your interests in the book, time available, etc. Look for an email notice about each coming month’s new book.


August 2010 Information:
Book: Sophie’s World—A Novel about the History of Philosophy (FSG Classics) by Jostein Gaarder.
Timetable: Read the book during August. The dinner and discussion is Friday, September 10th.
Teaching Fellow: Mr. Sumpter, contact: faithpastor@grantspass.com


*These are men—professing evangelical/reformed pastors, church elders and laymen—who adhere to the Nicene Creed, 381 A.D., the fundamentals of the Christian Church’s faith and life.

G. Mark Sumpter

Smackdown Move On the Classical World

He says, “Come, follow Me.”


“In that classical world, there is hardly a chance that the fool will speak wisdom. ‘Greeks seek wisdom, and the Jews seek signs,’ says Paul with rare defiance, ‘but I preach Christ crucified, a stumbling stone to the Jews and folly to the Greeks!’ But the folly of God is wiser than men. Wiser even than Greeks. It slaps the staid old classical world silly. There, a man who loses his reputation loses everything. But Christ made himself of no repute, and took the form of a slave, obedient unto death; and he made all things new.”


Professor Anthony Esolen of Providence College, Providence, RI. Quote from Humor on the Move, an article in TOUCHSTONE, May/June, 2010.


G. Mark Sumpter

More on Introduction, Ground Work

Working through Olson


Dr. Roger Olson rightly warns in his book, Arminian Theology,  about setting our terms and their meaning. The larger sweeping one that he at first sets forth is Calvinism. He begins saying that Calvinism is the “theology that emphasizes God’s absolute sovereignty as the all-determining reality, especially with regard to salvation” (p. 15). That’s a fair rendering. I have been taught some similar things—something like this: a comprehensive system of God’s glory in creation and providence; or maybe something like this—a life system based on the revelation of the glory of the Triune God.


Dr. Bob Godfrey of Westminster Seminary of Escondido, CA worked in earnest to have us read through Calvin's Institutes of the Christian Religion in our three-year cycle of classes in Church History.


BB Warfield wrote with the heart when he reminded us that a basic definition of Calvinism is “pure religion.” He goes on to illustrate this by a man on bended knee in prayer. In prayer man is utterly, completely in the place of dependency. He says, “The Calvinist is the man who is determined to preserve the attitude he takes in prayer in all his thinking, in all his feeling, in all his doing.” See Warfield’s Shorter Writings, v. 1, p. 390.


Olson said, “…God’s absolute sovereignty as the all-determining reality, especially with regard to salvation.”


G. Mark Sumpter

Bulimia Matters.19

Circumstances and Commentary about John Calvin and Frequent Communion

“The cause for conflict that eventually led to Calvin's expulsion from Geneva lay in the Lord's Supper. Calvin wanted it to be celebrated on a weekly basis. As the sign and seal of the Word, it was only to be expected that the Word would be followed by the sacrament. This had been a tradition established for centuries, so why should it be changed? The city council, however, considered this too radical a departure from what Bern and Zurich were accustomed to. They also thought it a little too ‘Romish,’ and feared the people might get the same impression. Calvin cleverly suggested instead that the Lord's Supper be celebrated once every four weeks, rotating among the four churches in Geneva. The council saw right through this proposal, however, and the syndics and councilors of Geneva decided that four celebrations per year would suffice. The millions of Reformed believers throughout the world who continue to uphold this practice are thus out of line with Calvin and are actually defending the position of the much less Reformed politicians of sixteenth-century Geneva.”


Herman J. Selderhuis (John Calvin: A Pilgrim's Life, 2009, 79-80)

HT: PCA Pastor, Jon Payne

G. Mark Sumpter

Eugene Peterson On Learning and Schooling

A little interaction on a blog entry from Pastor John Barach

Eugene Peterson, pictured right, is quoted by John Barach here:

Eugene Peterson says that we all suffer from “an unfortunate education,” which “has come about through the displacement of learning by schooling”:

“Learning is a highly personal activity carried out in personal interchange: master and apprentice, teacher and student, parent and child. In such relationships, the mind is trained, the imagination disciplined, ideas explored, concepts tested, behavioral skills matured in a context in which everything matters, in a hierarchy in which persons form the matrix…. The classic methods of learning are all personal: dialogue, imitation, and disputation. The apprentice observes the master as the master learns; the master observes the apprentice as the apprentice learns. The learning develops through relationships expressed in gesture, intonation, posture, rhythm, emotions, affection, admiration. And all of this takes place in a sea of orality — voices and silences” (Working the Angles 93).

As Peterson points out, what he is describing here is the way children — even infants — learn from their parents. Interestingly, I noticed that my son picked up the music of “Thank you” before he could say the words: he was imitating our pitches, first a higher one (“Thank”) and then the lower (“you”).”

I saw this quote by Peterson and then read through the commentary on the part of Pastor Barach.

The Deuteronomy 6 passage could not be more clear on this topic that Peterson addresses. Moses gives his charge to parents to carry out the teaching and nurture of children as a way of life and living. Specifically, the point of being together walking along the road or sitting at a table or in the living room in the home, and the lying down and rising up shows the daily life give-and-take of instruction and training. The points of the Peterson quote about learning developing through relationships are spot on the mark.

What makes the Peterson quote particularly engaging—and the point that Pastor John conveys about his son learning how to say Thank You—turns on the expressions Peterson uses to describe the ingredients of learning: gesture, intonation, posture, rhythm, emotions, affection, and so on. These are the ingredients that are found in the dialog of worship liturgy.

Pastor Barach mentions that his son, as a very young child, was learning to say Thank You with a musical-like intonation. That makes for a strong connection between Sunday worship and the Monday-Saturday walk of life. Maybe we can call it liturgically-based learning.

G. Mark Sumpter