Christian Ministry and Conformity to the World

If someone were to ask an Evangelical if there was any particular 19th-century Anglican that he admired, I’d venture to say that the name that would be most readily supplied is J. C. Ryle. And that is not at all without cause. Ryle’s work on discipleship and Christian living has represented a remarkable service to Christ’s Church.

But another 19th-century Anglican who I wish was a household name in Evangelical Christianity is Charles Bridges. My acquaintance with Bridges comes chiefly in the form of his classic work, The Christian Ministry. It is a wonderful manual of pastoral ministry that I would recommend wholeheartedly to anyone interested in shepherding Christ’s flock.

Particularly helpful was a section he wrote on “Conformity to the World,” and its relationship to the Christian ministry. It’s no secret that many celebrity pastors in contemporary evangelicalism—and, sadly, the many non-celebrity pastors they’re influencing—employ conformity to the world as the modus operandi of their ministries. With a shallow, and rather twisted, interpretation of 1 Corinthians 9:19-23, these men embrace—with their actions if not with their confession—the philosophy of ministry that Christians must become like the world to win the world.

And the interesting thing is, that kind of uber-cool, hip, innovative ministry philosophy is hundreds—and even thousands—of years old. Bridges’ commentary on the subject proves that this avant-guard, new-kind-of-ministry of the 21st century was alive and doing damage even in 19th century England. 

I encourage you to read his comments slowly, as the wisdom to be gained from them is extremely profitable for those who have ears to hear.  Continue at Mike Riccardi

THE TRUE CHARACTER OF PRAISE...an exposition of Psalm 119:12

Psalm 119:12
"Blessed are You, O Lord:
teach me Your statutes."

“Praise is lovely for the upright.” It is at once their duty and their privilege. But what does highest exercise amount to, when placed on the ground of its own merit? We clothe our ideas with magnificence of language, and deck them out with all the richness of imagery; and perhaps we are pleased with our forms of praise. But what are they in His sight beyond the offering of a contemptible worm, spreading before its Maker its own mean and low notions of Divine Majesty? If a worm were to raise its head, and cry—’O sun! You are the source of light and heat to a widely-extended universe’—it would, in fact, render a higher praise to the sun, than we can ever give to our Maker. Between it and us there is some proportion—between us and God none. Yet, unworthy as the offering confessedly is, He will not despise it. No, more, instead of spurning it from His presence, He has revealed Himself as “inhabiting the praises of Israel;” thus intimating to us, that the service of praise is “set forth in His sight as incense;” and at the same time, that it should be the daily and unceasing exercise of one at his own home.

The true character of praise, however, depends entirely upon the state of the heart. In the contemplative philosopher it is only cheerless, barren admiration: in the believer it becomes a principle of comfort and encouragement. For, can he forget the revelation, which his God has given of Himself in the gospel of His dear Son; how it divests every attribute of its terrors, and shines before us in all the glory of His faithfulness and love? The ascription of praise, “Blessed are You, O Lord,” frames itself therefore into the prophet’s song, “Who is a God like You, who pardons iniquity, and passes by the transgression of the remnant of His heritage? He retains not His anger forever, because He delights in mercy.” Read the rest HERE