Worship

You Are What You Love - A Review (Part 1)

Image of You Are What You Love: The Spiritual Power of Habit
by James K. A. Smith
Brazos Press 2016
Kindle Edition 225

Three themes dominate James Smith’s You Are What You Love: The Spiritual Power of Habit. (1) Our loves are like unconscious dispositions we have towards the things and events around us and they reveal our identity. (2) The habituation of godly virtues forms our inner self-our soul. So while gaining knowledge of God and His Word is vital to discipleship, the gaining of virtues—the forming of the soul—is the core of discipleship. (3) The primary way of gaining virtues (of forming the soul) is liturgy in the church.

Chapter 1 explores love and worship. Which is more indicative of our identity? What we love, or what we think? Smith argues that what we love defines our identity. We as humans love something. “You can’t not love.”1 Our loves dictate our choices. Smith compares our loves to our compass, a default orientation of the soul.

Virtues are the habituated, internalized inclinations of the soul “to be compassionate, forgiving, and so forth.”2 “As Aristotle put it, when you’ve acquired a moral habit, it becomes second nature.”3 “Those habits that become ‘second’ nature operate in the same way: they become so woven into who you are that they are as natural for you as breathing and blinking. You don’t have to think about or choose to do these things: they come naturally.”4 “In fact, if I have to deliberate about being compassionate, it’s a sure sign I lack the virtue!”5 Read more about You Are What You Love - A Review (Part 1)

Ye Humble Souls That Seek the Lord

Philip Doddridge (d.1751)

Ye humble souls, that seek the Lord,
Chase all your fears away;
And bow with rapture down to see
The place where Jesus lay.

Thus low the Lord of life was brought;
Such wonders love can do:
Thus cold in death that bosom lay,
Which throbbed and bled for you.

A moment give a loose to grief,
Let grateful sorrows rise,
And wash the bloody stains away,
With torrents from your eyes.

Then raise your eyes, and tune your songs,
The Savior lives again:
Not all the bolts and bars of death
The Conqueror could detain. Read more about Ye Humble Souls That Seek the Lord

Five Ways to Beat Bitterness: #1 - Worship

Bitterness often begins as a normal—maybe even healthy—response to the losses, disappointments, failures, and unfairnesses of life. In that sense, the term “bitterness” is pretty much synonymous with mental, spiritual, emotional (and often also physical) pain.

But the Bible reveals that when indulged and nurtured, bitterness becomes an infection of the inner man that taints—and has the potential to corrupt—all our activities and relationships. I’ve written about the forms and harms of bitterness previously (see Bitterness Happens, and Six Ways Bitterness Can Poison Our Lives).

The good news is that both Scripture and experience (as application of biblical principles) point us toward some practical strategies for overcoming bitterness in our lives before, or even after, it becomes a chronic problem. Read more about Five Ways to Beat Bitterness: #1 - Worship

Review: By the Waters of Babylon

aniolScott Aniol’s new book, By the Waters of Babylon: Worship in a Post-Christian Culture, argues at length against the architects of missional evangelism—not because Aniol thinks the attractional model (of Hybels, Warren, et al.) is better, but because he doesn’t see cultural forms as neutral, suitable for any message including the gospel.

Here’s what I take to be his thesis paragraph for the book:

Although the missional church seems to correctly recognize the nature of the Christendom paradigm in western civilization and in many cases rightly discerns the integral relationship between Christianity and culture during that period, it appears to view this development in the history of the church as entirely negative, with very few positive fruits. At the very least, most missional advocates see what happened as merely neutral contextualization of the church’s worship to culture, yet their very quick dismissal of worship forms coming out of that period as simply antiquated “relics” reveals what may be a simplistic understanding of the impact of the church upon culture during that period. This perspective limits their ability to recognize the strengths of the cultural forms from that period in expressing Christian values and the vast differences that exist today with regard to culture and contextualization in worship.

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