Ministering hearts are disciplined to labor,

for they regularly move beyond their comfort zones,

they put themselves in vulnerable spots, they make

commitments which cost, they get tired for Christ’s sake,

they pay the price, they encounter rough seas.

But their sails billow full of God’s Spirit.

Kent Hughes (141).

This is the sixth article in my series on Dr. Donald Whitney’s acclaimed classic, Spiritual Disciplines for the Christian Life. If you missed the earlier articles in this series, please follow this link and scroll to read them. Today I will provide a brief summary of Whitney’s chapter on the spiritual discipline of service, serving as a primer his excellent work. All of the quotations and pages references here are from the book.

Do you believe that Christian service should be glamorous? Back when I was first called to full-time ministry, I had a rather glossy vision of the Music Pastor’s role. If you are having similar thoughts regarding your calling to ministry, Hughes’ quotation above should help you understand the reality of pain and pleasure that accompanies godly service. As Whitney teaches:

To have served Jesus by walking with Him during His three-year ministry would have been a glorious adventure; to have served Him three years earlier as His sweeper and saw-sharpener in the carpenter’s shop wouldn’t have been as appealing . . . . That’s why serving must become a Spiritual Discipline (143).

True service, taking in the myriad of menial tasks that it often requires, means disciplining ourselves to overcome sloth and pride. We must battle our flesh in order to accomplish it (143). So what is most effective in vanquishing the flesh for this purpose? Whitney suggests there is a way to redirect our affections so that we aren’t always functioning from the standpoint of rigorous discipline: “Most of the time our service should spring simply from our love for God and love for others.” However, as the Spirit is always working against our flesh to transform us more into the image of Christ, discipline is often the means God uses to grow us in dependence upon Him (144).

“EVERY CHRISTIAN IS EXPECTED TO SERVE” (144)

None of God’s elect are given an invitation to laziness. Christ sacrificed himself, to “purify our conscience from dead works to serve the living God” (Hebrews 9:14). Psalm 100:2 commands us to “serve the LORD with gladness” (144). As Deuteronomy 13:4 teaches, we should be moved to service flowing from a sincere desire to obey God. Therefore Whitney correctly asserts, “We sin when we refuse to serve God.” (145)

What else is expected to motivate us to serve God? We should be motivated by gratitude. Whitney cites I Samuel 12:24: “Only fear the LORD and serve him faithfully with all your heart. For consider what great things he has done for you” (145). We should also be motivated by gladness. Our glad service has multiple implications,

In the courts of ancient kings, servants were often executed for nothing more than looking sad in the service of the king . . . . That’s because you don’t mope or sulk when you serve a king. Not only does it give the appearance that you serve reluctantly, it also reveals your dissatisfaction with the way he’s running things (146-47).

When we serve with a sour attitude, we may honor the king with our lips, but we dishonor him with our heart (147). But Whitney doesn’t stop here. He instructs that we should also be motivated to serve God because we have received grace and forgiveness for sin (rather than serving from guilt); and we should serve out of humility. He encourages us to contemplate the prophet’s response in Isaiah 6, where we see him so urgently moved by God’s grace that he answers the Lord’s call with the cry, “Here I am! Send me” (147-48). Whitney cites the foot washing of John 13:12-16 as evidence of Jesus’s great humility in serving his friends. Paul calls the heart of service love, as “Christ’s love controls or constrains” us (Galatians 5:13; 2 Corinthians 5:14-15) (150).

“EVERY CHRISTIAN IS GIFTED TO SERVE” (151)

When we come to Christ for salvation, we are given at least one spiritual gift with which to serve. Whitney encourages us to learn what our gifts are by trying various avenues of service. But this process comes in addition to the study of Scripture. Passages us as Romans 12:4-8; I Corinthians 12:5-11, 27-31; and I Corinthians 14 help us in the process of discovery. Whitney reminds us that our innate talents will often line up with our set of spiritual gifts (151-52).

Using our gifts in service is work. We should note as Whitney teaches that “if for no other reason, serving God is hard work because it means serving people.” But we should be encouraged with this truth: “Service that costs nothing accomplishes nothing.” The good news is that our service to God “is the most fulfilling and rewarding kind of work” available to us (154). Nothing satisfies like it. This is in part because it is “the most enduring kind of work” (155). Paul tells us in I Corinthians 15:58, “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.” This is the only kind of work that will last forever (155-56).

WORSHIP AND SERVICE ALWAYS GO TOGETHER (156)

As Whitney says, “Worship empowers serving” and “serving expresses worship.” If we are to serve or worship authentically, then the other of the two will always be present. And the order of these matters: “worship, then worship-empowered service.” Whitney highlights the clear pattern in Isaiah 6. It was Isaiah’s worship of God that prompted and fueled his service. True worship of God will always lead us to serve, and true service cannot be maintained in the Spirit without knowing God’s presence in worship—private and public (156).

CONCLUSION: JESUS IS OUR EXAMPLE AND WAY (157)

In Luke 22:27 Jesus affirms his purpose as a servant. Joyfully, it is the power of the gospel of Jesus Christ that “transforms sinners against God into servants of God.” One of the most reliable forms of evidence of true belief in the gospel is “that a new, Christ-like desire to serve begins to overcome the selfish desire to be served” (158). Indeed this is the glorious work of the gospel. We are not only saved from sin—we are saved to a new life realized in loving service. Don Whitney’s excellent book offers the tools you need to put yourself in the most favorable path for the Holy Spirit to move in and through your service—via practicing the spiritual disciplines.

Sources:

Whitney, Donald S. Spiritual Disciplines of the Christian Life. Rev. Ed. Colorado Springs: NavPress, 2014.

Dennis, Lane T.; and Grudem, Wayne, eds. ESV Study Bible. Wheaton: Crossway Bibles, 2008.

Genesis 1:26-28 teaches us that we are made in the image of God. This is the most important feature that distinguishes humans from all other life. As God’s image bearers we are created to reflect his image, reigning over the earth. The theology and practical applications encompassing this doctrine are astoundingly profound. Supernaturally, God’s image is perfected in us through Jesus Christ, as we are transformed from one degree of glory into another (Hebrews 1:3, 2 Corinthians 3:18). Indeed, this is God’s plan for humankind—and believing this secures the formation of our self-worth. PhD candidate Dallas Vandiver teaches that we should see ourselves as, “little kings and queens”—mirrors of God. Embracing this doctrine within the context of Holy Scripture, we can begin to realize our purpose in all of life. I highly recommend listening to Vandiver’s sermon, The Image of God, given at Bethany Baptist Church in Louisville, Kentucky. Just follow this link to listen.

Source:  Vandiver, Dallas. “The Image of God.” Bethany Baptist Church, audio file, 39:35. Accessed January 20, 2017. Available from http://www.bethanylouisville.com/past-sermons/the-image-of-god/; Internet.

This is the fifth article in my series on Donald Whitney’s acclaimed classic, Spiritual Disciplines for the Christian Life. Donald Whitney is professor of biblical spirituality and associate dean at The Southern Baptist Theological Seminary in Louisville, Kentucky. If you missed the earlier articles in this series, please follow this link and scroll to read them. Today I will provide a brief summary of Whitney’s chapter on the spiritual discipline of evangelism. This may serve as primer for Whitney’s excellent work. All of the quotations below are also from Whitney’s book, including page references.

“EVANGELISM IS . . . EXPECTED” (120)

Whitney opens his discussion asserting, “Only the sheer rapture of being lost in the worship of God is as exhilarating as telling someone about Jesus Christ” (119). Although God does not expect us all to use the same methods, He clearly expects us all to evangelize. As Scriptural proof texts, Whitney cites Matthew 28:19-20, Mark 16:15, Luke 24: 46-47, John 20:21, and Acts 1:8. Although these commands were given directly to the Apostles, common sense tells us that by extension they are given to us as well. Christianity simply cannot be propagated by any other method than relating the message of the Gospel. As Americans we should be aware of the fact that we would never have received the Gospel if no one obeyed the command to “make disciples of all nations.” This logic should be enough to convince us that not only those with the gift of evangelism should be telling others about Jesus. 1 Peter 2:9 makes the is clear: “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light” (120-22). I would add that this verse and it’s context (verses 1-11) make clear implications not only for evangelism but worship as well—as neither can be sustained by mankind on this earth without the other.

“EVANGELISM IS . . . EMPOWERED” (122)

Whitney addresses the many fears that plague Christians when they think about evangelism. These range from a lack of confidence in our biblical knowledge or ability to answer questions to fear of rejection for being different. (122). However, Whitney believes that the most paralyzing fear comes from the sheer weightiness of the subject—that heaven and hell hang in the balance for those who are the recipients of our message. Fear of failure in seeing those we share with receive the gospel can grip us. However, Whitney gives us a tool to irradiate this fear. We need to evaluate success in terms of  “careful and accurate delivery of the message, not by the response of the recipient.” In other words we need to see ourselves as mail persons—simply deliverers of the message (123-24).

Another fear, however, can be the mode of witness. Whitney affirms that speaking the gospel can take a variety of forms whether they be “. . . spoken, written, or recorded; delivered to one person or to a crowd” (120). I hear this as incredibly refreshing! This means that the message can even be artistic—through texted music—or through a form like you are reading now on the internet. Related to this, Whitney states, “the preconceived style of evangelism you fear may not rank among the best ways for you to help make disciples for Christ” (132).

Although a sense of personal inadequacy or lack of eloquence may make us self-conscious about witnessing, Whitney affirms that our witness is empowered in two senses. We learn of the first sense in Acts 1:8, where Jesus tells us, “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” Whitney affirms that as each believer is indwelled by the Holy Spirit, we are empowered by Him “in ways and methods compatible with. . . [our] personality, spiritual gift[s] opportunities, and so on . . .” to share the gospel (124-25). The second sense in which our witness is empowered is by the message of the gospel itself. Romans 1:16 tells us, “for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek” (125). This assures us that when we are faithful to share, although we do not know when or where persons will respond, we know that God’s power in the gospel will bring those whom He is calling to Himself (126).

“EVANGELISM IS . . . A DISCIPLINE” (127)

Whitney makes this point emphatically clear, quoting Matthew 5:16, “Let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” Interpreting this for us, he says that we must see the word “let” as a command to act intentionally, “Let there be the light of good works shining in your life; let there be the evidence of God-honoring change radiating from you. Let it begin! Make room for it!” (127-28). That said, he lists reasons why people often don’t evangelize, including busy schedules, working and living primarily among believers, or the limitations of a busy secular workplace where there seems to be no opportunity for the topic to be pursued. This is precisely why Whitney says evangelism is a discipline, we have to work to find opportunities to make it happen. He points us to the instruction found in Colossians 4:5-6 where Paul states, “Walk in wisdom toward outsiders, making the best use of the time. Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person” (emphasis Whitney’s, 129-30). Including examples beyond the limitations of this short article, Whitney encourages us to use our creativity in coming up with opportunities and means to share our faith (131-33).

CONCLUSION

In closing, Whitey asserts that “. . . we can find long- term solutions to our inconsistency and frequent lack of witnessing if we will discipline ourselves for evangelism (135). Whitney understands that many people fear sharing the gospel, because of their own public sinfulness. He acknowledges that while a holy life certainly bears witness to the message of the gospel, we will never be perfect in this life. Also, as evidence of the gospel’s work in us, we can repent and ask forgiveness of those we have wronged. Repentance such as this sets us apart from those who don’t know Christ, opening up the door for a powerful witness (136-37). Through the very title of his chapter, Whitney affirms that obeying God by sharing the gospel leads to godliness, but he also affirms this truth with these words: “May we discipline ourselves to live so that we can say with the apostle Paul, ‘I do all things for the sake of the gospel, so that I may become a fellow partaker of it’ (I Corinthians 9:23, NASB)” (139).

I recommend this excellent book that you may grow in all of the spiritual disciplines. Such growth will garner a greater witness from the impact of your life radically transformed by the gospel.

Source:  Whitney, Donald S. Spiritual Disciplines of the Christian Life. Rev. Ed. Colorado Springs: NavPress, 2014.

James K.A. Smith is on a quest to help us rediscover something the ancient Christian Church understood. There is a very real connection between what we really want or love and who we are (see Matthew 6:21). Three of Smith’s recent books (Desiring the Kingdom (2009), Imagining the Kingdom (2013), and his newest book, You Are What You Love (2016) deal with what he calls “secular liturgies,” the practices and habits in culture that—similar to historical worship liturgies—work to form us as persons. Smith is professor of philosophy (Applied Reformed Theology and Worldview) at Calvin College, and has published articles in Christianity Today, The New York Times, The Wall Street Journal, and Reformed Worship, among other notable periodicals. In March of last year, he spoke at Berry College giving a stunning presentation I would highly recommend watching, “You Are What You Love: Worship at the Heart of Discipleship.” Smith’s presentation encourages a more historical approach to discipleship than what we have seen in the evangelical church in recent decades. I see this as a welcome corrective. Here I will briefly outline key aspects of his presentation and include direct quotations.

Our worldview is what defines us, right?   Smith begins his talk exposing a significant hole in what has defaulted as the defining substance of evangelical discipleship the last several decades—worldview. He explains that today’s Protestants today typically look to their beliefs as that which most essentially defines them as persons. There are problems with this, Smith says, one of which is that we may fall into a simplistic rationalism, thinking that simply “right information” is enough. Smith is not saying that our beliefs and our worldview are not important. What he is saying is we are more than this because we are more than containers of information. There is a difference between our worldview (what we think) and what we really “want. . . long for. . . crave. . . desire.” Thus the biblical language of the heart has much to do with who we really are. Smith offers the gap between what we know and how we live as proof of the inadequacy of the belief-equals-being mentality.

“We are what we love”:  Smith explains that we are essentially beings that love. Thus it is “what . . . you want” that provides the most telling description of who you are. Humans are intentional beings, and “the most fundamental mode in which we aim at something . . . is love.” The gap mentioned above plays out here. The effects of sin and the fall result in love not “turned off” but rather wrongly aimed. Smith’s teaching recalls Augustine’s understanding of the affections—that our loves must be rightly ordered [thus rightly aimed]. In The Confessions Augustine addresses God with these words, “You have made us for yourself, and our hearts are restless until they find their rest in you.” Smith teaches that whether or not our loves actually represent Christian or unhealthy secular ends, they form our practices, and these practices form habits. What you love is a product of cultural formation of habits that train your affections. This process trains us on a level “that sometimes almost intentionally bypasses the intellect.” Therefore, Smith says—

More hangs in the balance regarding our cultural immersion than we may understand:  Cultural practices are not neutral or benign. These may work upon us according to their ends at a subconscious level. Smith gives the stinging example of the mall, a place that his son jokingly refers to as “the temple.” In all reality though, according to Smith, this is a prime place to observe secular liturgies at work. He explains that when he talked to an architectural historian at UVA, he explained to him that there are “intentional historic echoes between malls and medieval cathedrals.” When you enter, you cannot see the outside world anymore, so time has the effect of standing still. Malls even have their own liturgical colors (decorations changing according to season), and saints lining the walls (manikins sporting the latest style). Rather than informing our minds, consumerism prompts our imaginations or longings, “and once it captures your imagination, it captures your loves—which means its got you.” All of this is to form in us the vision that the mall management wants us to have of “the good life”—their version of “flourishing.” Of course this has huge implications upon worship—we are shaped by what we worship or love. I would add here that Matthew 6:21 makes this clear: “Wherever your treasure is, there will your heart be also.”

Conclusion—“You are what you love, but you might not love what you think”:  So regarding cultural habits, customs, or conventions we should ask, as Smith suggests, “What does this institution want me to become? . . . What does it want me to love?” Thinking through the answer to this question in regard to various aspects of our society will then enlighten our understanding regarding cultural, not to mention Christian, formation. Worldview is important but not enough. Actions and habits as an outgrowth of our loves are key to who we really are. I’m enthusiastic about these rich insights informing us of the deep connections between worship and discipleship. There is one critique I would make of Smith’s presentation. As Scott Aniol points out in his review of Smith’s Imagining the Kingdom, in the Berry College video Smith does not clearly distinguish between the ancient Church’s understanding of the passions and the affections. To learn about this distinction, I would point you to C.S. Lewis’s The Abolition of Man or David De Bruyn’s The Conservative Church.

Following are links to an interview with James Smith and some thoughtful reviews of Smith’s books on the topic of worship:

You Are What You Love: The Spiritual Power of Habit (Brazos, 2016): https://blogs.thegospelcoalition.org/justintaylor/2016/04/05/you-are-what-you-love-a-conversation-with-james-k-a-smith/

Imagining the Kingdom: How Worship Works (Baker Academic, 2013): http://artistictheologian.com/journal/at-volume-2-2013/gospel-shaped-worship-a-review-of-recent-literature/ Follow this link and scroll for Scott Aniol’s review of Imagining the Kingdom: How Worship Works.

https://www.thegospelcoalition.org/article/imagining_the_kingdom.

Desiring the Kingdom: Worldview, Worship, and Culture (Baker Academic, 2009): http://www.christianitytoday.com/ct/2009/august/28.55.html

Source:  Smith, David K.A. “You Are What You Love: Worship at the Heart of Discipleship.” You Tube , video file, 103:36. Accessed December 19, 2016. Available from https://www.youtube.com/watch?v=L4QXTR_Toa8. This video was made at Berry College.