In Defense of Intinction: A Response to Joe Thorn

Intinction

I highly respect Joe Thorn as a preacher, and his podcast “Doctrine & Devotion” is one of the better Christian podcasts out there despite the some of the less than pointless banter between he and his brother in arms, Jimmy Fowler. However, I’m writing this article because Thorn published an article on the Doctrine & Devotion blog entitled, “Sip It, Don’t Dip It.

In his article, Thorn makes an attempt to dissuade Christians from practicing the Lord’s Supper via intinction.  For those of you who don’t know, intinction is the practice whereby you take the bread, dip it into the wine, and eat it. Apparently, this is an offensive practice within the ranks of the Reformed community, and until I read Thorn’s article and did the research, I didn’t realize that this was such a big deal.

Goals

First of all, I’m not writing this response to say that intinction is the only valid way to partake of the sacrament. That would be just as preposterous as saying that the only valid way to partake of the eucharist is by eating the bread first, and then drinking the wine. I’m simply defending the practice as being equally valid with the other ways in which the body of Christ has been known to partake throughout the ages.

Secondly, I’m going to kindly overlook the irony of a Baptist telling me that I shouldn’t ‘immerse’ the bread into the wine.

What I hope to accomplish is to start a conversation that might allow Joe Thorn and those who agree with him to reconsider their position of intinction as invalid. I could care less whether they personally practice intinction or not, but I feel holding to such a rigid position marginalizes brothers and sisters in Christ who hold to such a practice.

A Review of the Article in Question

Thorn starts out his article by saying that “rightly administering the Lord’s Supper is one of the marks of a true church.” Right out of the gate, Thorn is by implication stating that churches that practice intinction are not true churches because clearly he does not believe that this is a way to “rightly administer” the Supper.

As you continue reading the article you’ll find that Thorn has given us three reasons that he believes we should “sip it, don’t dip it” and I’ll examine all three of these reasons.

  1. The Command to Eat and Drink
    • Thorn brings up an interesting point that there seems to be a separation in distributing and partaking of elements, but we have to ask ourselves if our Lord’s thought process behind this was because He foresaw the alleged evils of intinction down through the annals of time, and He wanted to make sure to prevent such a catastrophe by keeping the elements of the meal separate, or are the authors simply giving unfolding the events as they happened?We have to be careful not to read into the text what is not there, and what Thorn seems to be reading into the Gospel accounts is a command to separate the elements. In his paper on Scripture’s Normativity, Grant Gaines shares with us a couple of thoughts from N.T. Wright concerning the use of Scripture which I find relevant.

      “As N. T. Wright reminds us, the Bible “is not a rule book; it is a narrative.” [1] To attempt merely to gather a collection of all the transcultural principles from Scripture is to “belittle the Bible” because it implies “that God has, after all, given us the wrong sort of book and [that] it is our job to turn it into the right sort of book by engaging in these hermeneutical moves.” [2]

  2. The Significance of the Blood Separated from the Body
    • Notice what Thorn says here:

      “Just as the Paschal lamb was sacrificed, its blood being poured out in death, so Jesus presents the Lord’s Supper as a separation of blood and body. This separation itself signifies death and points explicitly to the death of our Savior.”

      This is going to probably sound more flippant than how I intend for it to be, but if the Lord’s Supper is simply a representation (as most Baptists would assert), then why does it matter? I mean if we’re saying that when Christ said, “This is my body” he actually meant “This is a representation of my body” then why would it bother Thorn for someone to practice intinction?

      If we continue reading this section, we see Thorn again reading something into the text of Scripture that isn’t there. He argues that the Apostle Paul talks about the elements being separate and distinct in 1 Corinthians 10. If that’s the case, then let’s look at it. I’ll even play ball and look at it in the ESV.

      “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread.” – 1 Corinthians 10:16-17, ESV

      Paul certainly mentions the elements separately, but is this an explicit command for them to be taken separately? I’m not so sure. I think to say that this is a command for the elements to be taken separately is awfully akin to the Appalachian Pentecostals who believe that Mark 16 is a command to take up serpents and drink poison. I don’t see a command here. I simply see a statement about participating in Christ by partaking of the Supper.

      However, Joe Thorn is adamant that “each taken separately is a “participation” in Christ.” By implication, he seems to be saying that the elements taken separately is not a participation in Christ. So, if it’s not a participation in Christ, then what is it? Well, the Apostle Paul seems to tell us in the 21st verse of the same chapter.

      “You cannot drink the cup of the Lord and the cup of demons. You cannot partake of the table of the Lord and the table of demons.” – 1 Corinthians 10:21, ESV

      So, if the Paul is addressing intinction here (which he’s not) then that would mean that those who participating such a practice are eating and drinking at the table of Satan. I’m confident that Thorn did not mean to imply such a thing about well-meaning brothers and sisters, but that’s what happens when you read something into the text of Scripture that isn’t there.

  3. The Regulative Principle Cautions Us
    • This third and final reason that Joe Thorn gives us assumes that the Regulative Principle even works to begin with.For those of you who don’t know what The Regulative Principle is, the Westminster Confession of Faith defines it in these terms,

      “But the acceptable way of worshipping the true God is instituted by Himself, and so limited by His own revealed will, that He may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the holy Scripture.”

      This means that we are to worship God only in the ways in which He has prescribed and not “according to the imaginations and devices of men, or the suggestions of Satan.” Sounds good, right? The problem is that Jesus Christ Himself did not follow the Regulative principle, as David and Tim Bayly point out here:

      “Scripture tells us that Jesus went to the synagogue in Galilee on the Sabbath as was His habit, and there publicly read the Word of God, explaining Isaiah’s significance to the assembled people. In any Reformed church such action would be viewed as the the height of worship. Yet where in the Old Testament do we find express biblical warrant for synagogue worship? Where is routine public worship outside the realm of temple worship and public feast days positively commanded?”

      Seeing as how Jesus didn’t observe this Puritanical practice, I’m not so sure that it’s useful for us to observe it either. Therefore, it’s not a valid reason to keep the elements separate in the Supper.

Concluding Thoughts on the Article

Joe Thorn concludes the article by trying to say that we are commanded to (in his words to “eat” and then “drink.” I find it humorous how he puts the the word “then” in there. It’s kind of like how one might put “a representation of” in between Jesus’ words, “is” and “my” in His statement, “This is my body.”

The last paragraph concludes with Thorn telling that us that “thought this isn’t a practice over which one should break fellowship with a church, it is a practice that should be evaluated by the word of God and replaced with a separation of the elements.” So, basically he’s saying “don’t divide, just do it this way.” While I agree that it’s not issue to divide over (because my own home church doesn’t even practice intinction), I don’t think it’s an issue that needs to be addressed in such manner as to imply that those who practice intinction are not “rightly administering the supper.”

Why Does it Matter to Me?

If you read Rev. Lane B. Keister’s paper, then you’ll see that intinction was a practice that was probably introduced in the 3rd or 4th Century as a way for those who were physically ill to receive the Lord’s Supper without great danger of spilling the elements.

When I get the opportunity to partake of the Sacrament at a congregation that practices intinction then I am reminded that I am sick and in need of a Savior. I am reminded there is healing for me when I “participate” in Christ because He has said, “This is my body” and “this is my blood.” He is there. He may not be there in the that our Romanist friends say that He is there. I do not believe that the broken bread and the poured out wine is a sacrifice as they do, but I’m driven to believe that Christ is there in a very real sense.

But, when I partake of the Supper at a congregation that doesn’t practice intinction, the Supper is equally valid and equally special for me because I’m reminded just as elements are given to me separately so too was the suffering of our Lord given to Him separately. First, His body was beaten and tortured, then His blood was spilled, and just as the natural eating of bread gives life the body so does the death and resurrection of Christ bring life to the soul.

____________________

  1. N. T. Wright, “How Can the Bible Be Authoritative?,” Vox Evangelica 21 (1991): 10.
  2. Ibid., 13. Elsewhere Wright states that “biblicistic proof-texting” is “inconsistent with the nature of the texts we have.” See N. T. Wright, The New Testament and the People of God, Christian Origins and the Question of God vol. 1 (Minneapolis: Fortress, 1992), 140. Wright contrasts the problematic approach of principlizing with what he considers to be a better way forward: “Rather than trying to filter out the actual arguments that Paul is mounting in order to ‘get at’ the doctrines that, it is assumed, he is ‘expounding,’ I have stressed that we must pay attention to those larger arguments and to the great story of God, the world, Israel, and Jesus, giving special attention to the ‘Israel’ dimension, within which the cross means for him what it means for him.” See N. T. Wright, “Reading Paul, Thinking Scripture,” in Scripture’s Doctrine and Theology’s Bible: How the New Testament Shapes Christian Dogmatics, eds. Markus Bockmuehl and Alan J. Torrance (Grand Rapids: Baker Academic, 2008), 70.
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Fighting the Same Battles (Yes, We’re Still Talking about Sanctification…)

SameBattles

[Just as a disclaimer, not everyone here at LNT will agree with every jot and tittle of what I’m about to say, but that’s the beauty of LNT, we are proud to be a theologically eclectic bunch.]

I know I said I was taking some time off from LNT, but I felt the need to crawl out of my hidey hole for one more article.

I left the world of Pentecostalism because I couldn’t come to terms with the fact that no matter how much “do more, try harder” religion I crammed down my throat it wasn’t helping me do more and try harder. (Go figure!) I started reading the Bible for myself and sure enough, I realized that my grandparents’ worst nightmares were coming true – I started to understand eternal security or as they called it “Once saved, always saved.”

Now, I feel like I need to stop here and explain something. A lot of the Reformed community (particularly Piper’s side) will say, “We don’t believe ‘once saved, always saved,’ we believe in ‘Perseverance of the Saints.'” They say that they want to make that distinction because they don’t want to be accused of “easy believism,” and after the recent Desiring God/R. Scott Clark Sanctification debate, I can see why. I mean, if I didn’t believe what the Bible is actually saying about salvation and sanctification, I wouldn’t want someone saying that I did.

So, as I said, I left Pentecostalism and found a home within the Reformed ranks because I thought I was safe. I thought I was free to explore the Gospel and see that it really was everything that I was reading about in Paul’s writings, and that I really was interpreting Jesus’ words in John 10 correctly when He says, “My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one will snatch them out of my hand.” For once in my life, I could actually take what Jesus said to the bank, I didn’t have to rely on the weird ‘if’s or ‘but’s that Wesleyan Pentecostals tend to add in there just so they don’t feel uncomfortable. (Fun Fact: In this camp, I was told, “Yes, no one can snatch you out of His hand, but you can jump out of His hand if you want to.” So, basically, I was taught that God was powerful enough to make someone speak in tongues, but not powerful enough to keep someone’s soul.)

As I settled into the Reformed community, I knew nothing about Federal Vision or Norman Shepherd. I would occasionally read Douglas Wilson’s books and articles (and still do), but I never really saw anything troubling, other than his hyper-conservative ideas of complementarianism, but finding someone whose Reformed and not complementarian  is finding a needle in a haystack so I just did what I was do when I eat fried chicken, I took the meat and threw away the bones.

In spite of all of this, I never thought in my wildest dreams there would be such controversy over something that is so clear, and so freeing. I’ve read the arguments, I’ve read the quotes, and I’ll provide an abridged list of articles on both sides, but the fact of that matter is that there are those who claim the Reformed banner who want their works to count for something so badly that they need to hold to a Romanist view of the book of James in order to feel like they’re ‘doing enough.’ They are more deceived than our Roman Catholic friends because they’ll at least admit that works contribute to their salvation, and they’ll say that Sola Fide is false. Our Reformed friends who side with Piper on the other hand, will say ‘faith alone’ out of one side of their mouth and ‘works are necessary for salvation’ on the side. They are the true double-tongued serpents.

I don’t believe the False Prophet of Revelation is one specific person or group, but if I did, then it wouldn’t surprise me to see that person rise from ranks of Christendom claiming the Reformed banner and paying lip service to Sola Fide while saying that our salvation hinges on what we do for Christ rather than what He has done for us.

So, in conclusion, I didn’t jump ship to fight the same battle. I’m here because this is where my reading of Scripture and my study of theology has taken me. It’s taken me a long time to come to terms with the fact that God doesn’t see my works as something that allows me to be one of His, and I’m not turning back. Call me a heretic. Call me a backslider. Call me an antinomian. Go ahead and tell me that I’m not really Reformed. I’ll gladly wear those labels as long it means that I’m sticking with what the Bible has said. I’m in the same company as Paul whenever he felt that he had to qualify the Gospel when he wrote the beginning of Romans 6, and if you don’t like it you can straight to… my Father in Heaven, and take it up with Him.

Piper’s Side:
Does Faith Alone Really Save? – John Piper
John Piper Compromising Sola Fide? – Mark Jones
The “Means and Way” to Salvation – Mark Jones
How to Train Your Dragons – Greg Morse

R. Scott Clark’s Side:
Salvation Sola Gratia, Sola Fide: On Distinguishing Is, With, And Through – R. Scott Clark
Resources On The Controversy Over “Final Salvation Through Works” – R. Scott Clark
The Marrow of the Matter: The Sanctification Debate Returns – Jay Sawrie
Keep Looking: A Response to Greg Morse and Desiring God – Jay Sawrie
Dressed in His Righteousness Alone: The Sanctification Debate, Round 3 – Jay Sawrie

Dressed in His Righteousness Alone: The Sanctification Debate, Round 3

Dressed in His Righteousness Alone

We cannot just speak of the sanctification in the theological realm and ignore the pastoral implications of our conclusions. To do so is to divorce orthodoxy and orthpraxy and dismiss the impact that this teaching has on our people. It’s not just the textbooks that will be impacted when we get this wrong. It’s the covenant child, the clinging doubter, the weary wife, or the aging senior who will bear the true weight if we err.

So if we think pastorally about what’s being said in the New Law/Sola Fide Debate we realize that where this debate leads us is in two distinct directions.

Let’s suppose that a pastor notices that there is a lack of fruit among his parishioners. Worship may be attended, but the worshippers seem disinterested. They may be apathetic to chatechisis or have begrudgingly serve their fellow members. There could be internal strife or division among brothers with no desire to reconcile. And yes, there could be greivous sin; even sin that must be disciplined.

What is a pastor to do?

He could whip them with the Law. He could demand their obedience to God’s righteous standards. He could plead and fight and remind them of their Christian duty. He may stand up every Lord’s Day and preach hellfire and damnation. He could repeat until he’s red faced that “Whoever loves me will obey my commandments” from that sacred platform.

But I’ve been there  I’ve been in that pew and felt the weight of it all. It just made me feel guilty. I didn’t obey because I loved God, I obeyed because I was guilty. I obeyed because, at the end of the day, I wasn’t sure of my salvation.

However, he won’t see true fruit because he’s not working on the root. The root of sanctification is built on the foundation of our Union with Christ. If we want to see fruit of true faith, we must preach the Gospel and pray for the Spirit to work in them.

There is therefore now no condemnation for those who are in Christ Jesus. – Romans 8:1

The mistake our New Law brothers are making is they’re making Works the basis of our “final salvation” (again this is a term that has only recently come up). Let’s take Mark Jones’ article where he talks about “ways and means”. Here’s what he says:

“Good works are not, therefore, “merely evidence of sanctity and nothing more.” They are the “way and means” that God has ordained for his children to walk to glory. If we do not walk on this path we will not be saved.”

If it sounds like that famous Norman Shepherd line “brought in by faith, kept in by faithfulness” that’s because it is. If it sounds like we’re repeating the Marrow debate it’s because we are.

Good works are not the means of sanctification, they are the evidence of it. If what Jones is putting forward is the preponderance of what the Reformed Church has held to someone didn’t tell the writers of the Heidelberg Catechism for it says

Q. 60
How are you righteous before God?

A. Only by true faith in Jesus Christ. Although my conscience accuses me that I have grievously sinned against all God’s commandments, have never kept any of them,
and am still inclined to all evil, yet God, without any merit of my own, out of mere grace, imputes to me the perfect satisfaction, righteousness, and holiness of Christ. He grants these to me as if I had never had nor committed any sin, and as if I myself had accomplished all the obedience which Christ has rendered for me, if only I accept this gift with a believing heart.

Q. 61
Why do you say that you are righteous only by faith?

A. Not that I am acceptable to God on account of the worthiness of my faith, for only the satisfaction, righteousness, and holiness of Christ is my righteousness before God. I can receive this righteousness and make it my own by faith only.

Q. 62
But why can our good works not be our righteousness before God, or at least a part of it?

A. Because the righteousness which can stand before God’s judgment must be absolutely perfect and in complete agreement with the law of God, whereas even our best works in this life are all imperfect and defiled with sin.

Q. 63
But do our good works earn nothing, even though God promises to reward them in this life and the next?

A. This reward is not earned; it is a gift of grace.

But yes, our New Law brothers will try to argue that it is of Grace and Spirit. But this is the third time now and it sounds like they’re trying to make their Nomian doctrine fit a Reformed position.

So what will we tell our people? “Perform good works and live” or “Look to Christ”? Does Christ truly give us His righteousness imputed to us or do we only return to neutral and walk back to Sinai? Is the Law a guide for Christian living or the means by which we obtain or posses our full salvation?

In other words: is it truly “finished”? Can I tell my fellow Christians they are truly “dressed in a His righteousness alone?” Or must they return to the Law to live?

Keep Looking: A Response to Greg Morse and Desiring God

KEEP LOOKING

My parents will be the first to tell you, I can really put my foot in my mouth. I often don’t say the right thing. Often times, I can frustrate Allyson because I try to hunt for just the right words for the situation. Different people interpret words differently. My family knew that frustrated, mad, and pissed we’re all different levels. Her family will use them all interchangeably. It causes confusion.

When I read the now infamous Piper article about sanctification I was hopeful that perhaps this was just a misstatement. I’m often not clear and so want to be gracious in this area. However, yesterday evening, Greg Morse (a Desiring God affiliate) wrote again in this issue and said exactly the same thing. Taking up the topic of killing sin, Morse seems to redirect and go on a tangent:

“But what about being saved by faith alone? You’re not. You’re justified through faith alone. Final salvation comes through justification and sanctification — both initiated and sustained by God’s grace.”

The likelihood that this is two verbal slips within a week of each other isn’t coincidental. There’s not room for me to be gracious the second time around here. What’s being said is very plain. The New Law camp has invented this brand new theological term “final salvation”. One that I’ve not found anywhere in our confession or Scripture. Yes I will agree justification is not sanctification and both of those are parts of the ordo salutis. However, there is not a single category for one to be justified without also being glorified. Paul writes in Romans 8 as if justification is the declarative decision in our glorification. There is not one example of someone truly justified but does not make it to Glory. The New Law Camp would be good to not invent categories for things that have no basis in Scripture.

But while they may pay lip service to Grace and monergism, the New Law idea is simple: Justificiation is our entrance into the kingdom, but sanctification (that is our good Works) are what keep us in the kingdom. This is contrary to the teachings of Scripture.This sounds like the Galatian issue all over again. What we’ve now begun in the Spirit will we continue in the flesh? By no means! But this is the position that is being placed before us.

He then quotes Heb 12:14 and 2 Thess 2:13, the two verses the New Law Camp seem to have rallied behind. Because they need a Biblical argument, they’ve found these two niche verses to prove this idea that justification can be possible without the promise of salvation. But this cannot be. Because if God is truly the Author and Finisher of my faith than one thing is certain. It’s not me. Sanctification is wrought in us when we look to our union with Christ and our justification.

Works are not the instrument by which we are sanctified. If that’s the position the New Law Camp want to run to, the arms of Douglas Willson’s Federal Vision are wide open. They are more than welcome to excuse themselves and head to Moscow. I reject any form of Christianity that says that the more you perform Good Works, the less you need of Grace. So if Mr. Morse, Mr. Dukeman, or any other want a fool proof way to fight sin, it’s very simple.

Keep looking to Jesus. Keep coming back to the sacaraments with the mind of “nothing in my hands I bring, simply to Thy Cross I cling.” You want to kill your pet sin? Keep reminding your flesh “I am not my own, but belomg to my faithful savior.” Keep coming back to the Wellspring that declares “if your thirsty, come to Me”

I’m With Jane

ImWithJane

Just as a word of introduction, before you continue, I implore you to read this article by author and co-host of Fundy Sees Red, Marci Preheim. Then, I want you to read this article by one of my partners here at LNT, Hannah Conroy. Otherwise, none of what I am about to say will make sense.

Allow to say two more things before I allow my fingers to dance with anger across the keyboard:

  1. I’m not going to recall many details of the events because Marci Preheim has already documented the events fairly well in her post.
  2. I do not know the people involved in this incident, and for all I know everything that’s being said could be a boldfaced lie. I have no proof whatsoever that these events unfolded the way Marci Preheim’s article said that they did, but I have reason to believe that the events of this story actually occurred for three reasons: (1) I’ve followed Marci long enough that I’m confident that she wouldn’t post BS. (2) Marci Preheim attended John MacArthur’s church for a while and she can tell you all about the in’s and out’s of it. (3) I don’t know “Jane” personally, but I’ve known and heard of way too many Jane’s to remain silent.

As I read Preheim’s article and Hannah’s response to said article, I’m left feeling very angry and very tired. It makes me angry for all of the obvious reasons. A woman has her voice taken from her simply because the culture of the church community that she’s getting an education from devalues the voice of women, and because once again, this is a situation where the abused powerless aren’t receiving justice and the powerful abusers are covering up their crimes. Unfortunately, this is what people who are not complimentarians think of when they hear about complimentarianism.

Let’s be honest, the Reformed community does a crappy job of showing sympathy to women like Jane. Now, to a degree, I understand where they’re coming from. Accusations of rape against someone who didn’t do it can ruin their life, but according to what I’m reading, he openly admitted that there was no consent. This is unacceptable. And if everything that I’m reading is true, then this man needs to be prosecuted to the fullest extent and John MacArthur and anyone else involved with this case needs to resign immediately and repent.

Like I said earlier, this whole thing left me feeling tired. I’m tired because I hear about stories like this all the time. A leader hurts people in his church here, a leader hurts people in his church there, etc. The list goes on and on. I’m tired of hearing about it. Something needs to change.

Personally, I am not a complimentarian, but I think if complimentarians are to be taken seriously then they need to stand up against people like MacArthur and say, “He does not represent me.” But this isn’t just the time for talk, this is also the time for action. Complimentarians need to show that a woman’s worth is not determined by her ability to marry or bear children, but her value is determined by her belonging to Christ and being made in the image of God.

As for me, I am with all the Janes. I believe that they have a voice, and I believe that they deserve equality within the body of Christ, and if you don’t believe that then you are no better than Jane’s oppressors.

 

 

Heavy Burdens and Carrots on Sticks

whenidontdesiregod [A Review of “When I Don’t Desire God” by John Piper // Chapter 3 – The Call to Fight for Joy in God]

It’s chapter 3. Piper has had the Introduction, Chapter 1, and Chapter 2 to lay out his terms and his goals, and then tell us how to get there on a practical level, but I’m still seeing admonition without application. Whenever you have admonition without application it becomes a burden that’s too heavy to bear, and that’s going to affect how I rate the book from here on out.

At the Beginning…

Johnny Pipe gives us a lot of truth to chew on at the beginning of the chapter. I really appreciate how he points out that when we prefer anything above Christ it is in, and then he illustrates that point by bringing Jeremiah 2:12-13 into the conversation.

“Be astonished, O heavens, at this,
And be horribly afraid;
Be very desolate,” says the Lord.
“For My people have committed two evils:
They have forsaken Me, the fountain of living waters,
And hewn themselves cisterns—broken cisterns that can hold no water.”
– Jeremiah 2:12-13, NKJV

He then culminates this point with this powerful line:

“Esteeming God less than anything is the essence of evil.” (Page 34)

Then, I think he starts to get off track a little bit….

The Divine Carrot on a Stick

He goes on to tell us that “A person who has no taste for the enjoyment of Christ will not go to heaven.” That is a true statement, but I think the problem is that Piper is using Heaven as a divine carrot on a stick and telling us that there’s something we have to do or we’re not going to go to Heaven. Yes, you must repent of your sin and wickedness, and believe the Gospel, but the problem with what Piper seems to be doing is that he seems to be making Heaven the focus instead of Christ Himself.

I tend to agree with the sentiment of what John Green said:

“I am going to take this bucket of water and pour it on the flames of hell, and then I am going to use this torch to burn down the gates of paradise so that people will not love God for want of heaven or fear of hell, but because He is God.”

Now, before the evangellyfish get all twitchy on me, I want to make it clear that I know that it’s not possible to do such things, and even if it were, I’m not sure that I would want to do such things. I simply agree with the sentiment because I feel like too many evangelical Christians simply participate in social Christianity for what they feel like they can get from God and not simply because of who He is.

I firmly believe that people who love the thought of Heaven more than they love Christ Himself will wind up in Hell. I believe in a literal Heaven, I believe in a literal Hell, I believe that those are eternally conscious places where people will end up based on God’s eternal judgement, but when you spend your life trying to work for a place in Heaven, then you are proving that you love the creation (Heaven) more than the Creator (God.) I don’t believe Piper is doing Christendom any favors by telling us that Heaven is on the line if we don’t fight, especially since he hasn’t even told us how to go about fighting.

Quite honestly, this book so far hasn’t brought me any comfort or solace. On nights when I have stepped over the boundaries of God’s love, or when I feel like I’m not even saved nor have I ever been, if I’m taking the warnings of this book seriously, then I’m left to think “I haven’t fought enough for joy.” I don’t feel like any heart broken Christian should feel that way when they’re faced with doubts and fears of their salvation. They’re supposed to be driven to the cross, and reminded of God’s love. They’re supposed to be reminded of what God has proclaimed over them at their baptism. They’re supposed to hear the voice the Almighty proclaim over them, “They shall be mine.” (Malachi 3:17)

Most people who pick up a book entitled, “When I Don’t Desire God” probably want to know if there’s hope for them. They want to desire God more because genuinely love Him and they’re reading this book with the understanding that this author is going to offer them comfort, but instead they’re being told that the reason they feel all of these doubts is because they’re not fighting hard enough. I see a major problem with that.

Practical Pacifists

If you don’t know how to fight and you’ve got an attacker coming at you, you’re just as screwed as a Quaker. Why? No one has told you what to do or how to defend yourself. This is what we’ve gotten so far in the book. Piper tells us to fight for joy, he tells us what’s on the line, and he doesn’t give us any weapons. So far, I find this depressing because I’ve got the weight of all this admonition on my back, but I’ve got nothing to do with it, but allow my legs to buckle underneath the load and now I’m forced to deal with the implications of everything Piper has said so far on my own.

Concluding Thoughts and Rating

Admittedly, this book is becoming increasingly harder to read simply because I don’t want to burden myself with anymore exhortation unless there’s some kind of practical way I can live that out.

Does the Christian need to fight for joy? Yes, I think so, but I think it would just be easier if Piper would just tell us that the fight looks different for everyone because we’re not dealing with formulas, we’re dealing with individual souls.

Also, for every week that he doesn’t give us application, I’m going to knock .5 beard strokes off the rating.

This chapter gets 1.5 out 5 beard strokes.

Peace out, fam.

The Chief End of Joy

whenidontdesiregod[A Review of “When I Don’t Desire God” by John Piper // Chapter 2 – What is the Difference Between Desire and Delight?]

We come to the second chapter in what I referred to in the last post as John Piper’s “tome of Christ-centered joy.” In this chapter, Piper defines for us desire and delight. He goes on to tell us what is the difference between the two and how the end of both of those things is Christ Himself, not the experience of desire or delight.

We see more imperative without indicative, more admonition to fight for joy without any real application, but the book is still early, and I’m still hopeful. There’s 10 chapters left to go so we’ll see what’s left.

Words, Wordy Words, The Kind of Words That Are… Wordy

Words and their definitions are important so he starts off by telling us that he’ll be interchangeably using words like happiness, delight, pleasure, contentment, satisfaction, desire, longing, thirsting, passion,etc. At first, I was worried because I really like distinctions, but then Piper reminded the reader that the Bible also uses these terms without distinctions.

“I am aware that all of these words carry different connotations for different readers. Some people think of happiness as superficial and joy as deep. Some think of pleasure as physical and delight as aesthetic. Some think of passion as sexual and longing as personal. So I signal from the outset that the Bible does not divide its emotional language that way. The same words (desire, pleasure, happiness, joy, etc.) can be positive sometimes and negative sometimes, physical sometimes and spiritual sometimes. That is the approach I take. Any of these words can be a godly experience of the heart, and any of them can be a worldly experience of the heart. I will try to make plain what way the words should be taken in any given context.”

In layman’s terms “Pay attention, and you shouldn’t get lost.” I’m fine with this.

A Barrage of Scripture and Some Working Definitions

Piper briefly reminds us to desire God and to take delight in God, and then he hits us with about two pages worth of Scriptures that support both ideas. Using Scripture to build your case is never a bad idea, but I think, in this case, a list would’ve been more helpful instead of just a wall. It’s almost as if he was looking for some filler.

After the wall of Scripture we get to where Piper is tells us the difference between delight and desire.

“The first thought that comes to most of our minds (I tried this on my eight-year-old daughter) is that delight (with its synonyms) is what we experience when the thing we enjoy is present, not just future. But desire (with its synonyms) is what we experience when the thing we enjoy is not present but, we hope, coming to us in the future.”

He goes on to say

“Desire is awakened by tastes of pleasure. The taste may be ever so small. But if there is no taste at all of the desirability of something, then there will be no desire for it. In other words, desire is a form of the very pleasure that is anticipated with the arrival of the thing desired. It is, you might say, the pleasure itself experienced in the form of anticipation.”

Again, this is a place where I think doing something different would’ve been more helpful. I think it probably would’ve been better to define our terms and then work from Scripture, but that’s just me. But to Piper’s credit, I think he accurately lays out what the difference desire and delight is and gives us some good working definition. Also to his credit, he admit that there are some scenarios where these definitions may fail because, in some cases, the desire is the delight. But, if you’re one of those people that takes notes when they read a book, then this is where you’ll want to pause write down these definitions so you can keep them in the back of your mind as you trek through the rest of the book.

Desire and Delight Are Not the End Goals

For me, the climax of this chapter is on page 29 under the subheading, “Neither Desire nor Delight Is Finally What We Want.” This is where I perk my ears up. I’ve heard critics of Piper’s idea of Christian Hedonism complain that what Piper is teaching is that joy is the end instead of Jesus, but if you really paid attention to anything that Piper has said or taught over the course of his ministry then you would know that that’s simply not true. John Piper explicitly wants us to see that our desire points us to Jesus as the ultimate source of our delight.

Piper warns us that pursuing joy in and of itself is a ditch that can find ourselves in if we’re not careful.

“Jonathan Edwards warned against [this] by observing that “there are many affections which do not arise from any light in the understanding. And when it is thus, it is a sure evidence that these affections are not spiritual, let them be ever so high.” Our goal is not high affections per se. Our goal is to see and savor “the light of the gospel of the glory of Christ, who is the image of God” (2 Cor. 4:4). The affections that arise from that light are spiritual. By this Christ-revealing light, we avoid the mistake of simply pursuing joy, not Christ.”

Another Reminder to Fight for Joy

He closes the chapter by reminding us yet again to fight for joy, but this time he’s giving us three reasons we should do so (this is my condensed version):

  1. God has commanded us to do so. (Deuteronomy 28:47-48)
  2. God is most glorified in us when we are most satisfied in Him. (A famous Piper quote)
  3. In his own words: “The third reason we should make much of joy and the pursuit of joy in God is that people do not awaken to how desperate their condition is until they measure their hearts by Christian Hedonism…” (I’m still not sure what this one means.)

Again, if you take notes while you read, write these down.

In conclusion, I think was beneficial and it really did enlighten my understanding of desire and delight. On the rating scale, I give this chapter another 3.5 out of 5 beard strokes.