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Unduly Influenced By Celebrity Culture?

By Tony Felich — 5 months ago

Christian people should be careful not to be too influenced by the celebrity culture of our age when being guided in some way by spiritual leaders who are not their local pastors or elders. Podcast preachers and YouTube teachers are not your pastors. Christians should commit to membership in a local congregation and eagerly sit under the preaching of that church for their primary spiritual nourishment.

It struck me as odd recently when a person I know expressed his personal devastation about a popular preacher falling into sin and being removed from his pastoral position and connected social media teaching platforms. My friend never met the well-known preacher in person, yet he acted as though he was his personal pastor who had fallen into a disqualifying sin.
Several years ago, Carl Trueman demonstrated how celebrity culture has greatly impacted evangelical Christianity in this country. He noted if you ask a person who their most influential preacher was, they would almost always list a well known “celebrity” pastor before their local church pastor(s).
Christian pastors and Christian people need to think honestly about whether this is true. Have we been unduly and unhealthily influenced by celebrity culture?
Allow me to postulate a bit…
The vast majority of those called to be Christian pastors should be satisfied with faithfully pastoring their local congregation and not seek after a wider “platform.” Pastors should know their ministry is to shepherd the flock of God “among them” (1 Pet 5:2). Shepherding includes feeding and tending. “Pastor” means shepherd. It is a hands-on, personal, localized ministry. If a pastor is doing these things in a particular local church, he won’t have much time to be online trying to influence everyone else’s flock. The idea of a pastor building his platform outside his local church seems to be a overestimation of his importance to God’s Kingdom. It’s hard to see how “He (Christ) must increase but I must decrease” (John 3:30), comports with “building my platform.” There are obviously exceptional Christian teachers, but they are much rarer than we think. For most of us local church pastors, we need to know our very limited place, put our shoulder to the plow, pray for God’s sustaining grace, eventually die and be forgotten. Faithful perseverance is our goal, not a massive “platform.”
Allow me to get to meddling…
Christian people should be careful not to be too influenced by the celebrity culture of our age when being guided in some way by spiritual leaders who are not their local pastors or elders. Podcast preachers and YouTube teachers are not your pastors. Christians should commit to membership in a local congregation and eagerly sit under the preaching of that church for their primary spiritual nourishment. It’s certainly a blessing to have so many sermons at our disposal digitally, but I sometimes wonder if such easy access has inoculated people from accountable application of biblical truth. We have a generation of hearers of the Word but not doers of the Word. Your best opportunity to live out biblical truth happens in your local church family where everyone is under the preaching of Scripture (what is true) that will include ways to live it out (what to do). Detaching a person’s feeding (preaching/teaching) ministry from their tending (personal interaction/example) ministry is a recipe for disappointment. Follow your local pastors/elders for spiritual nurture, where you can see their lives as well as hear their preaching and teaching.
In a nutshell, we will know Christianity is in a good place when its adherents cite their local church pastors/elders as their most influential preachers instead of Tweeters and Youtubers. “Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith (Hebrews 13:7).”
Dr. Tony Felich is a Minister in the Presbyterian Church in America and serves as the Pastor of Redeemer PCA in Overland Park, Kansas.

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Cru Ends Controversial Sexuality and Gender Training

By Mary Jackson — 5 months ago

During the meeting and in a follow-up email to WORLD, Johnson referred to the Compassionate and Faithful materials as a “learning experience,” not a curriculum. Since most staff had completed the training, Johnson told me it made sense to incorporate future training on sexuality and gender issues into Cru’s Institute of Biblical Studies for incoming staff and interns. The Compassionate and Faithful materials were designed to “provide clarity” and “align all our staff to a historic Biblical understanding of sexuality,” Johnson said. But for some staff, the ministry’s mandatory rollout of the curriculum did the opposite.

One of the nation’s leading evangelical ministries is discontinuing its controversial staff training on sexuality and gender less than two years after launching it. Cru employees will no longer have access to the Compassionate and Faithful curriculum by the end of this year, according to a leaked recording of a Sept. 26 meeting for U.S.-based staff.
“Our plan going forward is to integrate our LGBT+ equipping into existing developmental venues,” Keith Johnson, Cru’s director of theological education and development, told staff during the meeting leaked on a podcast last week. “Going forward, we think it’s increasingly important for us to speak in our own theological voice.” That means Cru will rely less on “external communicators,” Johnson said.
Cru, formerly known as Campus Crusade for Christ, faced criticism over the curriculum from current and former staffers and from prominent evangelical authors, speakers, and commentators including Rosaria Butterfield, Christopher Yuan, and Allie Beth Stuckey. They claimed it departed from Biblical teachings on sexuality, gender, and God’s design for men and women by allowing Christians to use preferred pronouns for transgender people and to adopt LGBTQ identity labels, among other concerns.
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Cyrus H. McCormick, Bringing In the Sheaves

By Barry Waugh — 5 months ago

One of the greatest gifts by McCormick was endowing four chairs in the Presbyterian Theological Seminary of the Northwest in Chicago. The seminary had struggled to exist for several years in different locations but finally found a permanent site in Chicago in 1859 thanks to a gift of land from some city philanthropists and a $100,000.00 gift from McCormick to endow four faculty chairs.

This biography is not about a minister but instead briefly tells the life of a Presbyterian layman who was an inventor and industrialist. His life began on the farm as did many of the lives of antebellum entrepreneurs. Cyrus’s father Robert was born at Walnut Grove, Rockbridge County, Virginia, June 4, 1780, into the household of a successful and prosperous farmer. Robert was deeply interested in the mechanical aspects of agriculture and was a skilled worker of wood and iron enabling him to improve existing tools and develop new ones. When Cyrus Hall was born to Robert and Mary Ann (Hall) McCormick, February 15, 1809, it was into a home where his future would be directed vocationally towards the machinery of agriculture. But it was also certain his spiritual guidance would be defined by the Westminster Standards held to by his parents as Old School Presbyterians. One biographer of McCormick, Herbert N. Casson, has described the spiritual influences on Cyrus as having been “nourished on” Calvinism from the time when he “first learned to read out of the Shorter Catechism and the Bible” (158). Casson also notes,
From his father he had training as an inventor; from his mother he had executive ability and ambition; from his Scots Irish ancestry he had the dogged tenacity that defied defeat; and from the wheat-fields that environed his home came the call for the reaper, to lighten the heavy drudgery of the harvest. (25)
Cyrus invented his first successful machine for reaping grain when he was only twenty-two years old. It was not perfect, but it was the first step towards reducing the great number of people and hours of labor required for harvesting the fields full of amber waves of grain. He demonstrated his new machine to his father by harvesting rye on the family farm. Cyrus did not seek a patent until 1834 after three years of refining its design to improve the machine’s durability and efficiency. He continued to modify the reaper for another five years while living at Walnut Grove and using his father’s blacksmith shop. The first two machines he sold were purchased locally in 1840 but by 1843 he had sold forty reapers in Virginia. His market expanded until by 1845 he was selling reapers in Michigan, New York, Tennessee, Ohio, Illinois, Wisconsin, Iowa, and Missouri. The market had grown greatly in what is currently called the Midwest, so Cyrus moved his business to Chicago and expanded production with a new factory.
His reaper was described as having provided hunger-insurance for the United States and the greater part of the civilized world, with more than a half million manufactured since the first one was sold in Virginia. (Casson, 188)
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Effectual Calling and New Creation

By Ryan Currie — 5 months ago

After removing the stone, Jesus called with new creation power, “Lazarus, come out.” The heart that stopped four days before pulsed with new life. Lazarus walked out of his grave. Lazarus’s resurrection and gives a picture of what it is like for God to resurrect people who are dead in their sins spiritually. God takes what is dead and morally repugnant from sin and makes it into something alive and beautiful.

Like any other six-year-old, I lived life to the fullest. I climbed the cherry trees, played on the playground with my sister, and built my Legos. One day, a sense of dread and sadness began clouding my carefree days. I didn’t know what was wrong. I explained how I felt to my mom. She gently said, “You need Jesus.” At that moment, something extraordinary happened. I believed in Jesus. I did not have all the theology worked out in that moment of newfound belief. But I knew I needed Jesus. Desperately.
There is nothing more beautiful in the world than a person trusting and clinging to God for grace. True belief is the result of God’s effectual calling. And this effectual call is the dawning of new creation life.
It is often thought that systematic theology is abstract and theoretical. This is far from the case. The great truths of theology help us make sense of everyday life. We experience the truths of theology in life. Theology is systematic because each doctrine is dynamically connected. Effectual calling is organically related to the Trinity, election, creation, the doctrine of sin, atonement, eschatology, and all the other doctrines. Two theological relationships that continue to capture my attention are effectual calling and the new creation.
God’s Call and New Creation
God’s work in the heart is nothing less than a new creation. If God doesn’t do this work, people hear of the death and resurrection of Jesus and respond with anything but saving faith. Apathy, curiosity, mockery, or hostility are common responses to the gospel. But a person will only respond in saving faith if God calls that person and opens the heart to believe.
Just as God spoke and created the universe and everything in it, God speaks to the human heart and creates something new (2 Cor. 4:4). The God who said, “Let there be light!” says, “Let there be faith!” While the gospel is preached or shared, God creates something new in the heart of the person who responds in saving faith.
In systematic theology, the effectual calling, this new creation call, is also known as new birth or regeneration. Jesus taught that people must be born again to believe the gospel with saving faith (John 3:3–8). The Holy Spirit was active in the creation of the world. He formed it, brought order from the chaos, and made it beautiful (Gen. 1:2). The Spirit is also active in the new creation of the believers. Through the power of the gospel, the Spirit causes them to be born again, bringing order to their chaotic and dead hearts and making them spiritually beautiful.
God will one day restore the cosmos and make all things new. This new creation call to the individual through the gospel is the downpayment of resurrection life that will one day overtake all creation.
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The John Money Cult

By Owen Anderson — 5 months ago

The problem isn’t that there is too much individualism. Pure individualism can still result in people seeking God because God is the source of their highest good. Nor is the problem merely that people want to be happy because a consequence of knowing God is happiness and joy. The gender cult is simply an expression of the failure to know God and to know oneself.

Imagine two adults. They are having an argument. The argument is about whether or not one of them is a woman. Adult #1 says, “I am a woman.” Adult #2 says, “no, you’re not.” By what authority is this dispute settled? One answer is biology, chromosomes, and sex organs. But for those in what I am calling the John Money cult, this is not a satisfactory answer. They believe they are being authentic and true to themselves by determining their “gender” based on their sexual desires and how they feel. This is the viewpoint adopted by the vast majority of intellectuals today. So what is a satisfactory answer? What will finally settle this madness that has affected the crowd of “academics” in our day? There is no doubt this is an embarrassing time in which to have lived when future generations are told our intellectuals didn’t know what it is to be a woman. “Don’t kindergarteners know how to figure that out?” they’ll ask.
John Money the Cult Leader
For those who have studied the LGBTQ+ sexual philosophy, John Money is a well known pervert, or rather, a well-known name. Although raised in a Christian home, he set out to make his life’s work overthrowing Christian sexual morality. He was a researcher at Johns Hopkins University working in the field of human sexual behavior. Like Alfred Kinsey, his research was plagued with falsification, gross ethical violations, and more than the usual nonsense for a secular intellectual. He is perhaps best known for having destroyed the Reimer family with no consequences from his peers. He went before the Lord for judgment in 2006.
What is important about him for our question is that he made it so that kindergarteners can no longer answer, “who is a boy and who is a girl?” How? By inventing the terms “sexual orientation,” “sexual preference,” and “gender roles.” These are now terms around which entire university departments are built. At my university (Arizona State), and in my school, we have a “gender studies” program that promises to help the student do the following, “Gender, women and sexuality studies is an interdisciplinary field that involves analyzing societal issues through the lens of feminist theory. Through coursework and scholarly research, you’ll gain critical knowledge and a deep understanding of feminist theory and practice. You’ll also have the opportunity to challenge conventional wisdom about gender and explore many new perspectives.” All of that for only 15K a year. What will the student do with that degree? The first job recommendation is “advocate.”
The Gender Cult
What are these “new perspectives?” Money, like Kinsey, taught that human sexual development begins identity formation in each person from the time of birth. Both did unethical sexual research on children and neither faced discipline, in fact, they are praised as heroes. Their new project is that there is this thing called “gender.” Here is where the kindergartner’s expertise is called into question. The kindergartener knows how to determine sex. It is biological. But does the kindergartener know how to identify gender?
No. But here’s the secret. Nor does anybody else. This is why Jordan Peterson told Matt Walsh, in “What is a Woman?” that gender is a completely unhelpful term in research. It cannot be measured and it is imprecise. Instead, Peterson recommends “temperament” which can be measured. A woman can have a temperament like some men, and a man can have a temperament like some women. The biological facts aren’t in question, and the word “gender” is useless. The solution to a man with a temperament like some women is not to cut him up, it is to help him understand how to use that temperament in pursuit of the highest good.
The Cult’s Failed Solution
The failed solution of “gender” remains with us because it has the features of a cult. What is different about this cult is that it is State funded and taught in all secular and many Christian universities. The United States has had its share of cults. This is the first time that they are given unquestionable status in the university and almost limitless resources. In other essays, I have written about the Marxist cult and its hold on the intellectuals of our days. This gender cult is a close second. They go hand-in-hand so that future scholars will undoubtedly link them.
But why? They share a common problem and common parameters of acceptable answers. The problem is the unfairness of life and the unhappiness this causes. The acceptable parameters are that any solutions must affirm the basic goodness of the individual. The explanation is that the good individual only becomes corrupt due to human society. For the Marxist, this starts with the invention of private property. For the gender cultist, this begins with rules about different roles in life. These rules cause the suppression of the individual’s desires. Suppression leads to inhibition and potentially to neurosis and psychosis.
The solution to the dangers of suppression is to just stop it. Be yourself. Be brave, have pride, and tell the rule-makers of your society to go pound sand. This message resonates with a culture that is already enamored with the individual and the search for happiness. Recently, Carl Trueman wrote about this, however, he was repeating the insights of Allan Bloom’s “The Closing of the American Mind.” Bloom traced the conflict between the Lockean and the Rousseauean streams of thought in America. The Rousseau branch teaches that the individual is good and corruption is due to society.
We know this has had many implications in American thought and life. For instance, criminals are no longer immoral but are forced into crime by need and environmental factors. Our pop culture praises the villain (pirate, vampire, adulterer, thief) and portrays pastors as setting out to ruin everyone’s fun (Footloose). Enter the drag queens reading to children at the public library. Why do you care if a man wants to dress in drag and read to children? Let him live his dream.
Why Do We Care?
One reason to care is that psychology tells us a healthy mind is one that is integrated with reality. If our friend tells us he is surgically removing four inches from his shins because he is the Emperor Napoleon, it is our duty as friends to help him reintegrate back into reality. He isn’t Napoleon. Loving your friend means telling him he isn’t Napoleon and should never carve up his body to try and look like Napoleon. So why do we play this game with gender? Why is thinking you are something enough to make everyone else be forced to agree you are?
There have been many useful answers. An overemphasis on individual happiness. A short-sighted consumerism culture that values immediate gratification. An over-sexed society that is always looking for new ways to be perverse. However, I’m a philosopher and a pastor so I will give a different answer.
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Jesus Will Deliver Us from the Wrath of Jesus

By John Piper — 5 months ago

What we have seen is that the “day of judgment,” or “day of wrath,” will be the day of Jesus’s judgment and Jesus’s wrath, acting by the appointment of God the Father. Therefore, when Paul says that Jesus “delivers us from the wrath to come” (1 Thess. 1:10), we are not to think of the Son rescuing us from the wrath of the Father, but of Jesus rescuing us from his own wrath, which is also the Father’s. He and the Father are one (John 10:30). The coming wrath is “their wrath” (Rev. 6:17). And Jesus, acting on behalf of the Father, is the deliverer at his second coming.

He Will Deliver Us from the Wrath to Come
Against the backdrop of coming judgment, the second coming of Christ is pictured as a rescue of his people. He is coming to save us from God’s wrath. “[We] wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come” (1 Thess. 1:10). The predictions of the day of judgment foresee a peril looming. Paul says it is divine wrath and that Christ is coming to rescue us from that peril. Peter says that God’s people “are being guarded through faith for a salvation ready to be revealed in the last time” (1 Pet. 1:5). Hebrews 9:28 says, “Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.” Romans 5:9–10 portrays the death of Christ not only as the accomplishment of our past justification, but also as the guarantee of this future rescue from the wrath of God:
Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.
Paul makes plain in 1 Thessalonians 5 that this peril of God’s wrath comes at “the day of the Lord”—the appearing of Christ:
You yourselves are fully aware that the day of the Lord will come like a thief in the night. While people are saying, “There is peace and security,” then sudden destruction will come upon them as labor pains come upon a pregnant woman, and they will not escape. But you are not in darkness, brothers, for that day to surprise you like a thief. For you are all children of light. . . . For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we are awake or asleep we might live with him. (1 Thess. 5:2–5, 9–10)
Jesus Delivers from the Wrath of Jesus
But if we are not careful, we may conceive of our deliverance from wrath at the second coming in a way that badly distorts the reality. It would be a distortion if we thought of God pouring out wrath and his Son mercifully keeping us from the Father’s wrath. It would be a serious mistake to pit the mercy of the Son against the wrath of the Father in this way—as if God were the just punisher and Christ the merciful rescuer. It is quite otherwise.
It is not as though divine judgment gets underway and Jesus shows up to intervene. Jesus himself sets the judgment in motion and carries it out. Jesus is the judge. Jesus brings the judgment. The surprising implication is that when Paul says, “Jesus . . . delivers us from the wrath to come” (1 Thess. 1:10), he means, “Jesus delivers us from the wrath of Jesus.” This will become obvious as we look at several biblical passages.
Their Wrath
In the book of Revelation, John speaks not only of the wrath of God at the coming of Christ, but also the wrath of the Lamb:
The kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, calling to the mountains and rocks, “Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, for the great day of their wrath has come, and who can stand?” (Rev. 6:15–17)
There is no sense of God being wrathful and the Lamb being weak. To be sure, this Lamb had been slain. But now he has “seven horns” (Rev. 5:6). He is not to be trifled with. His coming will be terrifying to all who have not embraced his first lamb-like work of sacrificial suffering (Rev. 5:9–10). The wrath is “their wrath” (Rev. 6:17).
The Father Has Given Judgment to the Son
It is “their wrath” and their judgment because the incarnate Son—the Son of Man—is acting in the authority of the Father:
The Father judges no one, but has given all judgment to the Son, that all may honor the Son, just as they honor the Father. . . . For as the Father has life in himself, so he has granted the Son also to have life in himself. And he has given him authority to execute judgment, because he is the Son of Man. (John 5:22–23, 26–27)
There is a special fitness in Jesus being the judge of the world. He is the one who came into the world, loved the world, and gave himself for the salvation of the world. There is a special fitness that the one who was judged by the world, and executed by the world, will judge the world.
The World Will Be Judged by a Man
Paul seems to have this same fitness in mind when he says that a man has been appointed as the judge of the world by being raised from the dead:
Now [God] commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead. (Acts 17:30–31)
Peter, in preaching to the household of Cornelius, says the same: “[Christ] commanded us to preach to the people and to testify that he is the one appointed by God to be judge of the living and the dead” (Acts 10:42). Paul echoes the same conviction in 2 Timothy 4:1–2
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Praying in Jesus’ Name

By Nick Batzig — 5 months ago

Mere intellectual knowledge that Jesus is the only Mediator and the One who fulfills the covenant promises is insufficient for us to receive the promised blessings—we need to exercise personal faith in Christ as the object of the blessings. God has chosen to make faith the instrument of union with Christ. This affects our invocation of the name of Jesus in our prayers to God.

Certain practices have become so familiar among Christians that believers can be in danger of thoughtlessly performing them. We are all prone to simply going through the motions in our Christian lives. For instance, how often have we prayed the Lord’s Prayer without reflecting on the petitions that we are presenting to God? How often have we recited the Apostles’ Creed or the Nicene Creed without giving due consideration to the truths that we are confessing? We can easily go through the liturgical motions in a worship service without focusing on what we are doing before God. Similarly, it is altogether possible for believers to close their prayer with the words “in Jesus’ name” or “in Christ’s name” or “for Christ’s sake” as a sort of mindless mantra.
This raises the important question, Why should believers pray to God “in Jesus’ name”? If we are going to employ the name of Jesus in a conscientious way at the end of our prayers, a proper amount of theological reflection is required. Ultimately, we pray in Jesus’ name because He is the only Mediator between God and man, He fulfills all the covenant promises of God, and He is the object of our faith in God. Consider the following.
The Only Mediator
During His earthly ministry, Christ taught His disciples how they should approach God in prayer. He said: “Whatever you ask in my name, this I will do, that the Father may be glorified in the Son. If you ask me anything in my name, I will do it” (John 14:13–14). “Whatever you ask of the Father in my name, he will give it to you” (16:23). Jesus teaches us to do so because He is the exclusive Mediator between God and man. As Thomas Boston explained:
In whose name are we to pray? In the name of Jesus Christ, and of no other, neither saint nor angel, John 14:13. “Whatsoever ye shall ask in my name, says he, that will I do.” We must go to the Father, not in the name of any of the courtiers, Col. 2:18 but in the name of his Son, the only Mediator.
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Pastoral Search: Ancient Help

By Nathan Eshelman — 5 months ago

Church historians tells us that John was “nearly kidnapped” or “almost abducted” or “forcibly taken”–which essentially means he was kidnapped, abducted, or taken, despite the adverbs. For 700 miles the case was made for why John ought to be the next pastor of the city church in Constantinople and when they arrived back in the city–the city welcomed John of Chrysostom, the most famous preacher of the era, with joy and celebration.

Is your congregation looking for a new pastor? It is a grueling process for some congregations. Pastors, students, and congregations alike find the process to be less than ideal.
Here’s one idea from the late 4th century that could streamline your search:
In 397, the head pastor of the church in Constantinople (modern day Istanbul) died. His named was Nectarius. He was wildly popular and the city wondered if they could get another pastor of such skill and giftedness.
Several names were recommended and people within the church began to struggle, politic, and conspire to get their particular candidate elected. One name that was dropped was John Chrysostom, the pastor of the church in Antioch (modern day Antakya), nearly 700 miles to the southeast.
The pastor in Antioch was so well-regarded that the people of Antioch threatened to riot if their pastor was taken away. As a result, the emperor sent troops to Antioch to quell any disruptive and riotous responses to a potential call to their pastor.
Meanwhile back in Constantinople, the head of the search committee, Eutropius the Eunich (unfortunate name, if you ask me), devised a plan to get John to visit the city and, hopefully, become the next pastor.
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Wisdom Isn’t About Right or Wrong; It’s About Left or Right

By Michael Kelley — 5 months ago

Left and right decisions are different. These are the kinds of decisions in which there is no decision that is inherently more moral than the other. These are times when you just have to choose – to choose this home or that one. This town or that one. This job or that one. Neither choice is sinful, and that’s why these decisions are more complex. And these are the decisions in which you move from morality to wisdom.

What is wisdom?
It’s a word most of us are familiar with, and yet might have trouble defining. It’s also a word we encounter more than a few places in Scripture, but probably most notably in the Book of Proverbs. That’s kind of what the whole book is about:
The proverbs of Solomon son of David, king of Israel: for gaining wisdom and instruction; for understanding words of insight… (Prov. 1:1-2).
Throughout the proverbs, we see that wisdom is something to be grown in, sought after, nurtured, and treasured. We see that it’s not only useful, but extraordinarily valuable – so valuable, in fact, that Solomon himself when given the chance to ask God for any single thing, chose wisdom. And the Lord was pleased:
The Lord was pleased that Solomon had asked for this. So God said to him, “Since you have asked for this and not for long life or wealth for yourself, nor have asked for the death of your enemies but for discernment in administering justice, I will do what you have asked. I will give you a wise and discerning heart, so that there will never have been anyone like you, nor will there ever be (1 Kings 3:10-12).
So, then, what is it?
I’ve always found J.I. Packer to be helpful in this respect, not only in understanding what wisdom is, but what wisdom is not:
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Friendship is a Discipleship Issue

By T.M. Suffield — 5 months ago

Written by T. M. Suffield |
Sunday, October 27, 2024
We need thicker communities, but saying that and doing it are very different things. Rebuilding life after it’s been stripped apart by the many arms of cultural change will take a long time, maybe even generations, but the church has all that’s required to do so. If we want to get practical, one of the ways we can thicken our communities is to make sure we have friends. Actively seek them, pray for them, make regular (habitual!) time in your life for them.

The lack of male friendship is nothing short of an epidemic. The rise of therapy and a therapeutic culture for men and women is, not always but more often than we’d like to admit, a substitute for friendship. We’re lonely, we need friends, and you need good friends to live the Christian life.
I’m arguing that there are three shifts we can make to address the discipleship crisis. We can embed habits, we can thicken communities, and we can stretch minds.
I reckon we can thicken our communities by considering friendship, tables, and thresholds. Three topics which I write about a fair bit, so this won’t be super surprising.
To be a follower of Jesus you need friends. We might want to disagree and say instead that we need the familial bonds of the household of the church, but if you do this and don’t gain friends, I’m not convinced that you’re actually doing this (or someone else isn’t). Jesus casts his disciples as friends (John 15). Not slaves, but friends. Friendship is the love of the kingdom. It’s tighter than ‘brotherhood’ because it’s bound not by blood but by choice. God the son became God my brother and then called himself God my friend.
We become companions with God—literally ‘same bread’—as we eat with him. We become companions with others when we break bread with them. But that’s getting ahead of myself. In order to live a Christian life that bleeds out of Sundays and starts to colonise every hour of your life you will need friends to live that life with; friends to challenge and to laugh with. I use that martial language deliberately; Jesus is the rightful Lord of your life and will wage war against your other gods.
The remarkable thing is that the warrior King, here to crush your idols, has decided to make you a friend. He’s invited us into his inner ring. One of the ways we encounter Jesus is in other Christians. While we understand friendship in light of Jesus’ friendship of us, rather than the other way around—much like we learn what a father is in the face of the Father—it is easier to understand Jesus as your friend when you have good friends.
This is an instrumental reason to get friends though, don’t do it to understand Jesus better, do it because friends are great. Friend is a word much said and little understood in our present moment.
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