Wednesday, June 30, 2010
Tuesday, June 29, 2010
So, I'm almost done with phase two - again. Its still a great workout and I'm strangely not bored with it. I've done it so much that I've got most of the exercises memorized so I take my workout log with me and just go to the gym and do it there. Its a nice change of scenery. Plus I get to use the free weights which are better for me than the bands. That's not to say that the workout bands are bad. I'd still recommend them, but the free weights just work differently. I'm still eating better, but not following the plan exactly just because its impractical for me to do it on our budget and on my schedule.
p90x gives you three options for your workout regiment. You have Lean, Classic, and Doubles. Lean is a little easier than the others and focuses on losing weight without building as much muscle. Classic is the program in the basic form. Then there is the Doubles option. This is what I've started doing. Basically I continue doing the regular workouts 6 days per week but now I run 3 times a week in addition to the workouts. I run on the days when I primarily do weight lifting and not on the days when I do cardio - like Plyometrics or Yoga. Although I don't really like the Yoga because its long and kind of boring so some days I do half the Yoga and then run.
The running brings me to the "Fear of Man" Shoes. What are these? They are the Vibram Five Finger Shoes. Why do I call them the Fear of Man Shoes? Because they aren't the best looking shoes I've ever put on my feet so to wear them I can't hang onto that pesky fear of man that plagues me. They are, however, super comfortable. Now, why these shoes? I've been having some knee tendinitis and some back pain. I'm getting old(er) ya' know. And, my old running shoes are, well, old, and the insoles have knotted up at the heel and feel like I have pebbles in my shoes. The Five Fingers look like gloves for your feet and are as close to barefoot running as you can get. They cause you to run on the balls of your feet rather than the heel-to-toe running that I'm used to. It takes the impact off of your knees and back and is supposed to eliminate the pain and promote proper running.
The guy at the shoe store said I really need to ease into them. I'm going to continue to run in my regular shoes (I'm up to 4 miles/run) and then add an additional 1/2 mile or 5 minutes to the end of my run in the Vibrams. I'm supposed to do that for a week or so and then add 10 minutes and go from there. The reason is that I'll be using muscles that don't normally get used and they say you get really sore at first. I don't like being sore so I'll follow their instructions. They feel a little weird at first - especially in my pinky toes. I'm not used to having something in-between them.
They're not overly expensive, especially for running shoes. They're cheaper than Nike's or NB's. Shana got a pair too. Her shoes were about 4 years old. Mine are the black ones pictured below and she got the gray ones. There are a lot of colors, but the KSO's (mine) only come in two. Anyway, do you any of you have them? Your thoughts? I'll post again in a week or two with my review.
Friday, June 25, 2010
Wednesday, June 23, 2010
Monday, June 21, 2010
It don't have a job
Don't pay your bills
Won't buy you a home
In Beverly Hills
Won't fix your life
In five easy steps
Ain't the law of the land
Or the government
But it's all you need..
Love, will, hold us together
Make us a shelter
to weather the storm
And I'll, be, my brothers keeper
So the whole world will know
That we're not alone
It's waiting for you
Knockin' at your door!
Every moment of truth
When your heart hits the floor
PRE CHORUS TWO:
When you're on your knees then...
This is the first, day of the rest of your life
This is the first, day of the rest of your life
'Cause even in the dark you can still see the light
It's gonna be alright, s'gonna be alright
Friday, June 18, 2010
Thursday, June 17, 2010
Monday, June 14, 2010
Wednesday, June 9, 2010
We had a ton of really great response from the last video we posted of Truett. This was a video my friend Heidi took of us when we were in Florida over a month ago. This video was taken prior to the one you saw last week. We play this game a lot. He has gotten a lot faster at moving now. He can really crawl pretty fast.
Andy Naselli is a smart dude. He has two Ph.D’s and currently serves as D.A. Carson’s research assistant. His first Ph.D. was on the Keswick theology of sanctification. His dissertation is now available through Logos. I commend it to you. Here’s the blurb I wrote.
As a pastor, I don’t get asked to read many dissertations. I can’t say I was pining for more. I have enough to read without having to slog through a bazillion footnotes on the role of dyslexic cobblers on the development of pre-industrial French mercantilism. But alas, my suspicions of nascent scholarship were born of ignorance. At least Andy Naselli proved them wrong in a big way on this occasion. Andy’s work on Keswick theology is first-rate. I knew it would be. But I didn’t know it would be so interesting . . . and edifying . . . and applicable . . . and easy to read. This is a model of scholarship serving the church. I’ve already incorporated his analysis of Keswick’s history and his tight theological work on sanctification into my preaching. I enjoyed this book. I learned from this book. I was able to help my congregation by reading this book. I couldn’t ask for more from a few hundred pages and a few thousand footnotes.
Many evangelicals may only be vaguely familiar with traditional Keswick theology. So I asked Andy a few questions about it. He’s condensed several years of research and several hundreds of pages of writing into 1000 words, so I encourage you to take five minutes and benefit from Andy’s expertise.
1. Give us a brief history of the Keswick movement.
Keswick (pronounced KEH-zick) is a small town in the scenic Lake District of northwest England. Since 1875, it has hosted a week-long meeting in July for the Keswick Convention. In my book, “the early Keswick movement” refers to a movement from 1875 to 1920 that was
- conservatively evangelical;
- based on and distinguished by the belief that the majority of Christians are living in defeat and that the secret to living the victorious Christian life is consecration followed by Spirit-filling; and
- stimulated by annual conventions at Keswick, England, and literature by its propagators.
So “Keswick theology” (as I use the term) refers to the view of sanctification shared by the prominent propagators of the early Keswick movement.
Beginning in the 1920s, the Keswick Convention’s view of sanctification began to shift from the view promoted by the leaders of the early convention. William Graham Scroggie (1877–1958) led that transformation to a view of sanctification closer to the Reformed view. Today its speakers include people like D. A. Carson and Sinclair Ferguson, whose views on the Christian life differ significantly from the Keswick Convention’s first generation.
2. Who were some of the significant people involved with Keswick, both those who influenced it and those influenced by it?
People who influenced Keswick theology:
- John Wesley, John Fletcher, and Adam Clarke (Wesleyan perfectionism)
- Phoebe Palmer and camp meetings (Methodist perfectionism)
- Charles Finney and Asa Mahan (Oberlin perfectionism)
- W. E. Boardman, Robert Pearsall Smith, and Hannah Whitall Smith (the higher life movement)
Significant proponents of Keswick theology:
- T. D. Harford-Battersby and Robert Wilson (Keswick’s founders)
- J. Elder Cumming (Keswick’s exemplar)
- Evan H. Hopkins (Keswick’s formative theologian)
- H. W. Webb-Peploe (Keswick’s orator)
- H. C. G. Moule (Keswick’s scholar and best theologian)
- F. B. Meyer (Keswick’s international ambassador)
- Charles A. Fox (Keswick’s poet)
- Andrew Murray (Keswick’s foremost devotional author)
- J. Hudson Taylor and Amy Carmichael (Keswick’s foremost missionaries)
- Frances Havergal (Keswick’s hymnist)
- A. T. Pierson (Keswick’s American ambassador)
- W. H. Griffith Thomas, Charles G. Trumbull, and Robert C. McQuilkin (Keswick’s leaders of the victorious life movement)
People who were influenced by Keswick theology:
- A. B. Simpson (Christian and Missionary Alliance)
- D. L. Moody, R. A. Torrey, James M. Gray (Moody Bible Institute)
- Lewis S. Chafer, John F. Walvoord, Charles C. Ryrie (Dallas Theological Seminary)
3. I really like how you explain Keswick theology by going through a typical Keswick conference. Would you explain the conference and theology for us?
I survey Keswick theology in five parts corresponding to the five days of a typical week at an early Keswick Convention. The convention viewed itself as “a spiritual clinic.”
- Day one focused on sin (the diagnosis). Keswick views sin as an indwelling tendency or law that can be counteracted but never eradicated. When the Holy Spirit counteracts the believer’s sinful nature, he can live without “known sin.”
- Day two focused on God’s provision for victorious Christian living (the cure). This cure is based on the fundamental proposition that there are two categories of Christians: (1) those who have been justified but have not experienced a crisis of sanctification and (2) those who have been justified and have experienced a crisis of sanctification. According to Keswick, the problem is that wrong views on sanctification result in defeat (category 1), and the solution is that sanctification by faith results in victory (category 2).
- Day three focused on consecration (the crisis for the cure). This consecration involves two steps: surrender (“let go”) and faith (“let God”).
- Day four focused on Spirit-filling (the prescription). Keswick proponents give various multiple-step lists of the conditions and results of Spirit-filling.
- Day five focused on powerful Christian service (the mission).
4. What are the chief problems with the Keswick view of sanctification?
My book lists fifteen negative theological critiques of Keswick theology. I’ll mention just seven:
- Disjunction: It creates two categories of Christians. This is the fundamental, linchpin issue.
- Perfectionism: It portrays a shallow and incomplete view of sin in the Christian life.
- Quietism: It tends to emphasize passivity, not activity.
- Pelagianism: It tends to portray the Christian’s free will as autonomously starting and stopping sanctification.
- Methodology: It tends to use superficial formulas for instantaneous sanctification.
- Impossibility: It tends to result in disillusionment and frustration for the “have-nots.”
- Spin: It tends to misinterpret personal experiences.
5. Where do we still see Keswick’s influence today? Is their’s a common error that resurfaces often in the church? If so, what makes its so attractive?
Keswick’s influence permeates modern evangelicalism to various degrees, but since it’s relatively recent in church history, I wouldn’t say that it resurfaces often.
Perhaps my experience with Keswick theology will resonate with some others and illustrate one way that Keswick’s influence continues today. When I shared my Christian “testimony” in my high school and early college years, I would say something like this: “I was saved when I was eight years old, and I surrendered to Christ when I was thirteen.” By “saved,” I meant that Jesus became my Savior and that I became a Christian. By “surrendered,” I meant that I finally gave full control of my life to Jesus as my Master and yielded to do whatever he wanted me to do.
Most of the Christians I knew—especially preachers—used those categories, so I did, too. Young people in my youth groups or at summer camp commonly told their story the same way: “I accepted Christ as my Savior when I was eight years old, and I accepted Christ as my Lord when I was thirteen.” That was the standard God-talk lingo. There were always two steps: first you get saved, and then you get serious. Too many Christians were saved but not serious. They were living a defeated life rather than a victorious life, a lower life rather than a higher life, a shallow life rather than a deeper life, a fruitless life rather than a more abundant life. They were “carnal,” not “spiritual.” They experienced the first blessing but still needed the second blessing. Jesus was their Savior, but he still wasn’t their Master. So preachers often urged them to make Jesus their Master or “dedicate” themselves through surrender and faith (i.e., “let go and let God”).
Second-blessing theology is pervasive because countless people have propagated it in so many ways, especially in sermons and devotional writings. It is appealing because Christians struggle with sin and want to be victorious in that struggle—now. Second-blessing theology offers a quick fix to this struggle, and its shortcut to instant victory appeals to genuine longings for holiness. When I was thinking of a title for my book, one of the options I came up with was a parody of the book you wrote with a thirty-five word title:
Let Go and Let God? Examining a Popular View of Christian Living: or, Why a Quick Fix to Your Struggle with Sin Will Not Result in a Victorious Life, Higher Life, Deeper Life, More Abundant Life, or Anything Other Than a Misguided, Frustrated, Disillusioned, and/or Destroyed Life.
Wednesday, June 2, 2010
Tuesday, June 1, 2010
We went to the Zoo one day. Don't think Truett really got it all, but there were a few neat moments. The gorillas really noticed him and it was kind of freaky for me. Truett also noticed them. It was cute.
This is Truett with my friend Amanda (Peters) Hatfield's children. I haven't seen her in probably 4 years. It is crazy to see my friends from college and our children.