Archive

Archive for the ‘church life’ Category

Challies’ 2018 Reading Challenge: Autobiography (Steven Curtis Chapman)

January 30, 2018 4 comments

In my ongoing Challies’ 2018 Reading Challenge, I’ve enjoyed some “freebies” and sale books, including ChristianAudio.com’s free monthly audio book deal, which has offered several good books, including two I read last year–Kevin DeYoung’s Taking God at His Word and Steven Lawson’s The Passionate Preaching of Martyn Lloyd Jones (reference this blog post).

One recent free Christian Audio monthly offers, Steven Curtis Chapman’s autobiography – Between Heaven and the Real World: My Story – is well-written and quite interesting.  In my early Christian years I bought a few of his albums, and saw him in concert twice (in Denver, CO):  his first New Years Eve concert there, and then, two years later, a concert on the first Tuesday night in November, Presidential Election day 1992; we learned on the radio while driving home afterward, that Clinton had won the election.  Among the trivia from those years, I recall one time that he paused to tune his guitar; he remarked that his wife had said that Phil Keaggy tuned his guitar while he played, and that ‘I tried to explain to my wife that Phil Keaggy is not human.’  Some time later I also saw Phil Keaggy in concert, and noticed that, sure enough, Keaggy was adjusting the guitar tuning pegs while very animated, playing and jumping around on the stage.  In later years I did not follow CCM as much, though I recall the local church (Memphis area) youth group in ’96 doing a music program that included Chapman’s then-hit song ‘King of the Jungle.’  And I remember hearing in the news, almost ten years ago now, about the tragic accident in which his adopted 5 year old daughter was killed, hit by a vehicle driven by their teenage son.

Chapman’s autobiography is lengthy and detailed, almost 450 pages, yet reads well as an audio book (and rates close to 5.0 on Amazon user ratings).  It includes interesting history about the 1980s Christian music scene, the time I can relate to from my conversion in 1989 and the music CDs then available in the local Christian bookstore.  Over the years my theology and Christian music tastes have changed, such that I have come to prefer Michael Card, Steve Camp and other more Reformed music, and I probably would not have chosen to read this, but that it was a free Christian audio offering.  This book exceeded my expectations, and I have not regretted the time spent reading it.  Covering his full life since early childhood, Chapman’s auto-biography brings out and agrees with my recollections and impressions from his early concerts: basic evangelical Christianity and a love for Jesus, the importance of his family, and a tendency to self-righteousness.  He was saved at age eight, and was one of those people who get their act together (the Lord working in them since childhood) while young (thus a successful career), married with young children by his late twenties; it wasn’t exactly what us singles in our mid-to-late 20s could relate to, but we still enjoyed the music.  His autobiography includes interesting background related to some of the songs from those years; I liked the story where he performed “His Eyes” for others in the Nashville CCM group, and Michael Card gave him a standing ovation; Chapman as a young performer in the business appreciated that, noting Michael Card’s standing in the business as ‘a song craftsman.’

Chapman’s theology is general evangelical, non-Reformed, noted in his references to his friends and Christian-teacher influences.  One family conflict (from his early career and marriage days) he relates, soon turned into a heated argument—which ended when he suddenly shouted aloud to Satan, declaring to Satan that ‘you will not have my family’; a less mature response, as contrasted with the Christian growth and sanctification process, learning God’s preceptive will including how to resolved conflict viz Ken Sande’s The Peacemaker approach.

Where Between Heaven and the Real World gets more interesting, and more spiritually in-depth, is the later years–the full story concerning the family’s adoption of Chinese orphans, the details of the terrible accident, and the consequent effects of that great affliction.  As with all of us, great trial and affliction brought about the Christian growth and sanctification, the growth that God will accomplish in His ways in His people.  Through the grieving process and counseling, Chapman relates his new appreciation for the Psalms, with reference to some of the very same things I’ve learned through reading books and articles on the overall topic of spiritual depression and biblical counseling and coping with my own trials, including Psalm 13, and David’s talking to himself in Psalm 42, ‘Why are you cast down, O my soul?’; also the great need to study and work out one’s theology, expressing emotions to God instead of the stoical approach, and relying on God day by day through the emotional pain.

It is easy to be a Christian and love God when everything is going well in your life.  Chapman’s story, along with other biographies and autobiographies of believers, brings home the truth of our very different personalities and experiences, and that God perfectly measures out the particular trials and problems we will have, fitted to each of us individually.  Some people may have more relational problems early in life – resulting in other types of trial later in life.  Chapman did not have a perfect, ideal upbringing but overall a life with fewer difficulties, financial success, and a strong, close family life, with that family very important to him; thus the great God-ordained trial for him and the family, came in the tragic loss of one of the children, five year old Maria.

This book demonstrates the truth behind the Challies’ reading challenge, the value of reading a variety of different types of books.  I would not read Steven Curtis Chapman’s story for its theological value within the normal scope of ‘Reformed’ Christian reading, yet it is an interesting story to broaden the perspective of the lives of other Christians.

Advertisements

Praying the Psalms and Talking with God

December 6, 2017 1 comment

Continuing on the topic of the Psalms, I have found a few more helpful resources.

David Murray’s HeadHeartHand blog features Reformed-background biblical counseling authors including Bob Kellemen, a starting point that led to Kellemen’s website RPM Ministries, which has many resources including the ‘How to Have an Honest Conversation with God’ PDF.

Kellemen’s sermon series is easy to read, with hard-hitting (personal heart) content about how to relate to the Psalmist, as we learn from the Psalms how to relate to God, how to take our problems and many life difficulties to God.  The Christian life is not one of false joy, a stoic view that puts on a happy face and never complains to God about how hard life is.  The Psalmists are open and honest with God, and the point to learn is that we may not be happy with our circumstances, but to take our honest feelings to God – Ask, Beg, and then Thank God – and be happy in our circumstances.  I especially appreciate the references to Michael Card’s two songs (see previous post about Michael Card and the Psalms) from the Psalms (Psalm 13, ‘How Long?’, and Psalm 23, ‘My Shepherd’), as well as scripture references to other OT books such as Jeremiah and Lamentations.  Kellemen points out that the Psalms in fact contain more Lament type Psalms than any other type:

In Psalm 13, David begins his prayer life with the A of Asking God “Why?” and “How Long?” Now, immediately, some of us might respond, “No! You can’t ask God ‘Why?’ or ‘How long?’ That would be disrespectful.” That’s a fair question, so let’s ponder it biblically. Students of the Bible call Psalm 13 a psalm of lament or complaint. … there are more psalms of lament and complaint than psalms of praise and thanks. The first person I ever heard that from was the Christian songwriter, Michael Card. I love his music, but I had my doubts that he was right. I was sure there were more psalms of praise and thanks than psalms of lament.

… Here’s what Dr. Longman says. “Our spiritual songbook of Psalms does not contain 150 hymns of joy. As a matter of fact, a close look shows that the psalms of complaint and songs of accusation—the music of confusion, doubt, and heartache—significantly outnumber the hymns of joy. We may seek to flee from the feelings inside of us, but a look at the Psalms exposes them to our gaze.”

I still wasn’t convinced. So, I read and categorized every psalms. You know what I found? There are more psalms of lament, complaint, and asking God “Why?” than there are psalms of praise and thanks. I’d encourage you to do the same and see what you discover.

Sure enough, a googling of articles about the different types of Psalms (with some overlap) shows 67 of the lament type, compared to 52 psalms of the ‘praise’ (19) and ‘thanksgiving’ (33) categories, followed by other Psalm types: liturgical (35) and wisdom (11).

The variety within the Psalms itself indicates the variety and balance we need to keep — not completely focused on Lament, but not 100% focus on the joyful psalms to the exclusion of the other.  Kellemen’s series also reflects this, with consideration of the non-Lament psalms.  A podcast from Mortification of Spin also considers the Lament psalms within the broader context; churches that practice the singing of Psalms will, by the fact of using the Psalms, include both Lament and Praise within the corporate worship.  Churches that do not sing the Psalms, favoring non-Psalm hymns and contemporary songs, may neglect the Lament psalms with too much emphasis on the happy, joyful side — and should consider including Lament psalms, for a more biblically-balanced approach to corporate worship.

Van Til on Presuppositional Apologetics

August 17, 2017 6 comments

Continuing in the 2017 Challies’ Reading Challenge, some books are more challenging and slower-going, such as a selection for apologetics:  Cornelius Van Til’s The Defense of the Faith,  about presuppositional apologetics.  The writing style itself is not always easy to follow, with a lot of abstraction and philosophy, though some parts are clearer.  Overall, though, I see the basic points of presuppositional apologetics, along with a detailed explanation for why classical/evidential apologetics is not the best approach for communication with unbelievers.

Throughout, Van Til contrasts Catholic and Protestant-Evangelical (Arminian) apologetics, with the understanding of Reformed Theology.  As well-pointed out, what it really comes down to is that Reformed folks should use the same approach for both preaching and apologetics; Reformed preaching proclaims the sovereignty of God in all things, including salvation, as well as the total inability of the lost sinner.  Yet often, Reformed Christians depart from this when it comes to apologetics, turning instead to lost man’s “reason” independent of the authority of God’s word.  The analysis of basic differences in the very definitions of concepts between unbelievers (even unbelievers of varying types, pagan polytheists versus secular), such as the concepts of deity and mankind, is quite interesting, all supporting the point that believers really do not share any “common” point with the unbeliever, in terms of the natural man’s thoughts and reasoning.

The Reformed Christian is often Reformed in preaching and Arminian in reasoning.  But when he is at all self-conscious in his reasoning he will seek to do in apologetics what he does in preaching.  He knows that man is responsible not in spite of but just because he is not autonomous but created.  ..  He knows also that the sinner in the depth of his heart knows that what is thus held before him is true.  He knows he is a creature of God; he has been simply seeking to cover up this fact to himself.  He knows that he has broken the law of God; he has again covered up this fact to himself.  He knows that he is therefore guilty and is subject to punishment forever; this fact too he will not look in the face.

And it is precisely Reformed preaching and Reformed apologetic that tears the mask off the sinner’s face and compels him to look at himself and the world for what they really are.  Like a mole the natural man seeks to scurry under ground every time the facts as they really are come to his attention.  He loves the darkness rather than the light.  The light exposes him to himself.  And precisely this neither Roman Catholic or Arminian preaching or reasoning are able to do.

Van Til points out that evidentialist apologetics does the first part of evangelism by appealing to the natural man’s thinking, and challenging the atheist/agnostic unbeliever with the fact, the existence, of God.  Only after this first part of “accommodating” the unbeliever, the apologist then “switches” to the Christian perspective and why one should believe the Bible, etc.  The unbeliever can certainly follow along at the first point, since nothing is being challenged in his fundamental human reason.  As Van Til observes, the result is a two-phase approach to Christian conversion:  first to Theism, then, later, conversion to Christianity.  This method obviously does ‘work’, as God’s sovereign purposes in calling His elect include even faulty apologetic methods; but Van Til makes the case for a true Reformed approach to the matter.

It helps to relate what Van Til is saying to real-world examples.  What Van Til described here, describes the conversion story of C.S. Lewis, who was an atheist when he met colleague J.R.R. Tolkien at Oxford in the 1920s.  Much has been said on the negative side regarding the theology of both of these men – though as has also been noted, Tolkien converted Lewis to Christianity in general, not to Catholicism.  Yet as Lewis himself described it, his conversion was indeed a two-phase process: first, conversion to theism, and then – about two years later – to the Christian faith.  Van Til’s critique of classic apologetics provides the clear explanation for the very process/method of Lewis’ conversion experience.

Though the overall reading is not easy, I’m now over halfway through, and some parts are quite good, with insightful quotes.  In closing, here are a few great quotes from Van Til:

The Bible is thought of as authoritative on everything of which it speaks. And it speaks of everything. We do not mean that it speaks of football games, of atoms, etc., directly, but we do mean that it speaks of everything either directly or indirectly. It tells us not only of the Christ and his work but it also tells us who God is and whence the universe has come. It gives us a philosophy of history as well as history. Moreover, the information on these subjects is woven into an inextricable whole. It is only if you reject the Bible as the Word of God that you can separate its so-called religious and moral instruction from what it says, e.g., about the physical universe.

And

Time rolls its ceaseless course. It pours out upon us an endless stream of facts. And the stream is really endless for the non-Christian basis. For those who do not believe that all that happens in time happens because of the plan of God, the activity of time is like to that, or rather is identical with that, of Chance. Thus the ocean of facts has no bottom and no shore.

 

The Happy Christian and Sad Christian: David Murray Conference

July 3, 2017 Leave a comment

In the last year I have come to appreciate David Murray, for his Reformed Christian perspective on Christian counseling, including his blog as well as his conference lectures on the topic of Christian emotions and counseling.   Last fall I listened to a Christian worldview conference which included one message from Murray; recently, my podcast feed brought another interesting series from him, the “2017 Heritage Conference” – a three part set done this May.  The set includes the introductory message on “Christian Emotion,” then “The Sad Christian” and “The Happy Christian.” Based on his books on these topics (which I have not read), these three messages contain a lot of good and helpful information.

While attending a work-place communication training class this past week, I recalled this series from David Murray; he provides a good reminder that we can learn some things from secular scientists and their studies – and expand on them to encompass a Christian worldview.  Murray mentioned the negativity bias that we all have (as a result of our sin nature), which was also referenced in the secular training class.  “The science of happiness” comes from recent secular studies which note the positive effects of happiness, and the connection between being happy and our overall health and success in life; we as Christians have greater reasons for joy/happiness, as well as more resources for overcoming sadness/depression.  The “happiness science” notes that 50% of happiness comes from our genetics; some people are naturally more happy, others more serious and sad.  Another 10% comes from our life circumstances.  The remaining 40% is our response to the events in our lives, the 40% that we have control over, our attitude toward life.

Among the highlights from these lectures:  the contrast between the creation, pre-fall perfect emotions, and our now disordered emotions.  We still have the same positive emotions, plus negative ones that were not experienced before the fall, yet in our fallen state, these emotions come up at the wrong time and place (happy at seeing something bad happen to someone else), or in excess/extremes: hedonism and stoicism.

A catchy formula:  “ES + IP = ER” – External Situation + our Internal Perception = Emotional Response

God gave us our emotions in the first place; God’s work in our lives includes His redeeming our emotions, to restore them:  adding to our positive emotions (love, joy, peace) – multiplying them, enhancing them, and using them; as Nehemiah found, the joy of the Lord is our strength.  God also uses our negative emotions to help us: to keep us safe in this dangerous, fallen world, to reveal our true heart values (we can measure our treasure by our feelings), and to highlight our sin and bring conviction of sin.

Christians get depressed, too — studies show that 20% of adults, at some point in their life, will experience depression.  Christians have more resources to deal with it, but also more reasons to become depressed (conviction of sin, and the notice of Satan).  Happiness, or joy, is not something that just happens without effort; as the US. “Declaration of Independence” even says, it is “life, liberty and the pursuit of happiness.”  A biblical definition of Christian happiness: A God-centered, God-given, God-glorifying sense of God’s love, that is produced by a right relationship in Christ, and is sustained by loving worship of God and loving service of others.

The discipline of happiness includes recognizing several contrasts (ten in his book, of which several are listed in the “Happy Christian” lesson), between one thing that is greater than the other; neither is to be ignored completely, but one should be more prominent in our thoughts.

  • Facts > feelings — reference Psalm 77
  • Good news > Bad news — reference Philippians 4:6-8
  • Done > Do
  • Christ > Christians
  • Future > Past
  • Encouragement and praise > criticism
  • Giving > Receiving
  • Diversity > Uniformity  (biblical diversity:  people from different backgrounds and cultures, being together as a community of believers)

 

 

The Reformed Confessions and Evangelical Anti-Creedalism

March 15, 2017 4 comments

From my recent studies and conversations with others, I continue to notice and appreciate the amazing detail and depth in the Reformed confessions; these great statements of faith  encompass everything related to each doctrine, even our proper attitude towards the doctrines.  The anti-confession (really, a lazy and anti-intellectual) idea that people who know their confessions inside and out may just have a lot of head knowledge, and that we shouldn’t be so concerned about systematic theology – because it’s more important to have Christ in our hearts, and communion with Him – is misguided on several points.

First, we all have a creed.  The question is not whether to have a creed — but the content of that creed.  The earliest belief statements arose in response to heretics who said they believed the Bible, but who clearly did not have in mind the same definitions of basic orthodoxy.  The many statements of faith that have come down through church history contain excellent summaries of the Christian faith.  As S. Lewis Johnson well observed:

Now remember, everybody has a creed, and in fact the person who holds up the Bible and says, “I have no creed, I simply have the Bible,” well, that’s his creed; that’s precisely his creed. We all have a creed, but the Christian church has been characterized by some outstanding creeds. The Augsburg Confession of the Lutheran church is an outstanding Christian statement. The Westminster Confession of the Presbyterian churches is an outstanding statement. Other statements come to mind immediately such as the thirty-nine articles of the Anglican church, also an outstanding statement. The Heidelberg Catechism of the Reform churches is an outstanding statement. These are great Christian creeds, you should study them. You should know them. They are not creeds that were constructed by half a dozen fellows who met over the weekend in order to give us a statement, but most of those creeds were the product of the study, debate, discussion of outstanding leaders of the Christian church over, sometimes, lengthy periods of time. As you well know, some of those creeds are the product of years of study and labor by men who were very competent in the word of God.

Also, in response to the anti-intellectual idea that belittles serious study of God’s word, because it might lead to puffed-up head knowledge:  as Dan Phillips expressed (in his book on the Proverbs), our nature is such that anything can make us proud; he observed that he could just as easily become proud of nothing, of not knowing, as with having knowing.  As has also been observed by many: just because a particular doctrine (any doctrine, and including the study of systematic theology) has been abused or misused by others, is NOT an excuse for YOU to not study God’s word for yourself.  This view is actually a form of post-modernism/ deconstruction – here, as Dan Phillips describes it:

In God’s eyes, there simply is no greater arrogance than rejecting Yahweh’s viewpoint in favor of my own. It is grimly fascinating that some Christians abhor the believer who dares to think that he or she knows something from the Word. To such folks, claiming certainty on any given issue is the height of arrogance. They are certain that certainty is certainly bad. By contrast, it is the height of arrogance to have a word from God and refuse to trust it by incorporating it into our way of thinking and living.

Thirdly, I would suggest that it is the non-confessional Christian – rather than the one who understands and has studied the confession statements – who is more likely to have his or her doctrinal perspective out of balance.  I’ll expand on this in the next post, but to state it briefly here:  the confessions themselves include statements about how we are to view certain doctrines.  Reference the LBCF chapter 3 paragraph 7, for instance, as an answer to the all-too-common “cage stage Calvinism” among today’s non-confessional “Sovereign Grace” Calvinists.  A full reading and study of the LBCF (or any similar confessions) will address all the doctrines, not just one’s own “pet doctrine” to the neglect of other doctrines.  God’s sovereignty and man’s responsibility, and the distinction between justification and sanctification, are a few examples of this – where non-confessional Calvinists tend to go astray, emphasizing one doctrine and neglecting or simply not understanding the other.

More next time, with a look at specific doctrines and how they are explained in the 1689 Confession.

Challies’ 2017 Reading Challenge: Christian Living, ‘A Life of Character’

February 24, 2017 1 comment

jrmiller-lifeofcharacterContinuing in the Challies’ 2017 Reading Challenge, I now find that I’m well ahead of the schedule for the 13 books, so I may very well add a few more along the way – not to the 26 book level, but adding and reading more books from the remaining categories from the light reader and avid reader lists.  I’ve come across a new, free e-book this month, to add to the “light reader” category of a book published in 2017:  Sam Waldron’s “The Lord’s Day:  Its Presuppositions, Proofs, Precedents, and Practice,” 138 pages and available free from the Chapel Library  in several formats including PDF and Kindle.

For the Christian Living selection, I enjoyed reading J.R. Miller’s A Life of Character.  I first learned of this author from the daily Grace Gems devotional email, which sometimes features short devotional thoughts from Miller, who wrote in the late 19th century.  The Grace Gems site features the online text of several of his books; in their list of authors and brief summaries, J.R. Miller is listed as the best for this topic, Christian living.  ‘A Life of Character’ is an easy, straightforward read, not too long but covering many different topics with great devotional thoughts.

The overall topic reminds me of similar treatment in Jeremiah Burroughs’ Rare Jewel of Christian Contentment, which I read at the end of 2016. Like Burroughs, this book includes the use of many metaphors, such as how our life should be like a song or a musical instrument.  Here I remembered an old poem, set to music years ago by Wayne Watson in the song Touch of the Master’s Hand.  Throughout, the reading is simple but to the point and often convicting.  Christian living, personal holiness, is so much easier to read about, but as noted in Burroughs’ work, takes a lifetime of practice.

Here are a few selections from Miller’s work:

We need the patience of Christ also, in our mingling with others, in our business associations and contacts, in our social relations, and in all our dealings with our neighbors. Not all people are congenial and patient to us. Some want their own way. Some are unreasonable. Some fail to treat us right. Possibly in some cases—the fault may be ours, at least in part. Others may sometimes think of us—as we do of them. However this may be, the patience of Christ may teach us to bear with even the most unreasonable people, sweetly and lovingly. He was patient with everyone, and we are to be like Him. If we are impatient with anyone, we fail to be true to the interest of our Master, whom we are always to represent.

and

We forget that heaven is not far off yonder—but begins right here in our everyday lives, if it is ever to begin at all for us! Isn’t that what the prayer means, “May Your will be done on earth—as it is in heaven”? “On earth,” that is—in our shops, and our drudgery, and care; in our times of temptation and sorrow. It is not a prayer to be taken away out of this world into ‘heaven’, to begin there the doing of God’s will; it is a prayer that right here and now on earth—we may learn to live—as they do in heaven.”

also

We cannot make the people about us so loving and sweet—that we shall never have anything to irritate or annoy us. The quietness must be within us. Nothing but the peace of God in the heart—can give it. Yet we can have this peace—if we will simply and always do God’s will—and then trust Him. A quiet heart—will give a quiet life!

Concluding Thoughts on Martyn Lloyd Jones’ “Spiritual Depression”

September 30, 2016 1 comment

A follow-up to this previous post, now that I have completed reading this classic work, with some observations.  As Dan Phillips noted, Charles Spurgeon from the previous century was also helpful and said many of the same things; MLJ’s contribution is the full work as a series on the issue, material compiled together in one place, ideas that with Spurgeon are found in various places while reading his sermons.

Lloyd Jones’ content is arranged in chronological progression of the believer’s walk and maturity, beginning with the basics of having correct doctrine, and Lloyd Jones here gives “the benefit of the doubt” by positively regarding such individuals as really being saved, just confused.  Some of the earlier chapters relate to stages from my early Christian years, things that I “figured out” over time, in the very way here described: study the Bible, work out for yourself what you believe, understand it.

The later chapters in particular are helpful for the mature believer, in dealing with trials, chastening/discipline, and general perseverance and keeping on as life continues.  Along the way are many excellent points about the importance of rational, active thinking as contrasted with mere sentiment and a passive approach to faith and the Christian life.  He notes the idea we tend to have, that faith somehow acts automatically, like setting a thermostat and faith will just automatically work when needed:

Faith, however, is not something that acts magically or automatically.  If it did, these men would never have been in trouble, faith would have come into operation and they would have been calm and quiet and all would have been well.  But faith is not like that and those are utter fallacies with respect to it.

He similarly addressed the idea of the “sentimental approach” to God’s word:

There is nothing that I so dislike and abominate as a sentimental way of reading the Scriptures. There are many people who read the Scriptures in a purely sentimental manner. They are in trouble and they do not know what to do. They say, ‘I will read a Psalm. It is so soothing—“the Lord is my Shepherd, I shall not want”.’ They make of it a kind of incantation and take the Psalms as another person takes a drug. That is not the way to read the Scriptures. ‘The word of exhortation reasons with you’, argues with you. And we must follow the logic of it, and bring intelligence to the Scriptures. We can never bring too much intelligence to our reading of them, they are not meant merely to give general comfort and soothing—follow the argument; let them reason it out with you.

How we deal with life experiences always involves our reasoning out what we believe, and “talking/preaching to ourselves.”  As Lloyd Jones notes, this is what we have to work out individually – not Christ working through the “I” (self) as a passive vehicle:  The Christian life is not a life that I live myself and by my own power; neither is it a life in which I am obliterated and Christ does all. No, ‘I can do all things through Christ’.

I find Lloyd-Jones’ work also keeps the right perspective on the believing individual, in contrast with the present-day Reformed emphasis on the corporate worship service as the most important thing.  Certainly this idea (corporate emphasis) has come out as a reaction to our extremely individualistic evangelical society, the need to point out the importance of the Christian worship as a group, a church body.  But when one’s personal circumstances force one to have local fellowship in a less-than-ideal church, one that does not provide the depth in theological teaching and its application to the Christian life, the individual does need additional help which cannot be provided through the local assembly.  Martyn Lloyd Jones’ work on this topic is a great help in terms of actual life and how to deal with the many things that come against us, externally and internally, and how to work out our ‘own salvation with fear and trembling’ (Phil. 2:12), the ongoing work of progressive sanctification.

A few more excerpts of special note, regarding Christian contentment:

Can I be abased without feeling a sense of grudge, or without being worried, or without being anxious? .. can I be abased in my profession or office or work, can I somehow or another be put down and still remain in spirit exactly as I was before! What a difficult thing this is, to take a second place, to be hurt, to be insulted, to see others suffering in the same way, to suffer physical need or pain—to know how to be abased, how to be hungry, how to suffer in some respect. One of the greatest tasks in life is to discover how to suffer any or all of those things without feeling a sense of grudge, without complaint or annoyance or bitterness of spirit, to discover how not to be worried or anxious. Paul tells us that he has learned how to do that. He had experienced every kind of trial and tribulation and yet he is unaffected by them.” – commentary on Philippians 4:10-14

and regarding our uncertain world and ‘International Politics.’  Here, MLJ’s reference point was the generation that experienced two world wars; ours is an age of even greater need, one in which the world situation is far less stable than then, a time when even the recent world power (the U.S.) has wicked leaders and is quickly experiencing the later stages of national destruction:

The business of Christian preaching is to put this to the people: In this uncertain world, where we have already experienced two world wars within a quarter of a century, and where we may have to face yet another and things that are even worse, here is the question—How are you going to face it all, how can you meet it all? For me to give my views on international politics will not help anybody; but thank God there is something I can do. I can tell you of something, I can tell you of a way which, if you but practice and follow it, will enable you, with the Apostle Paul to say: ‘I am strong, I am able for anything that may happen to me, whether it be peace or war, whether it be freedom or slavery, whether it be the kind of life we have known for so long or whether it be entirely different, I am ready for it.’  It does not mean, I must repeat, a passive, negative acquiescence in that which is wrong.  Not at all – but it does mean that whatever may come, you are ready for it.