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This short book was first published as Chapter 3: “Joseph of Nazareth vs. Planned Parenthood: What’s at Stake When We Talk about Adoption,” in Moore’s 2009 book Adopted for Life.
Moore asks what it would mean if our churches and families were known as the people who adopt babies—and toddlers, and children, and teenagers. What if Christians were known, once again, as the people who take in orphans, and make of them beloved sons and daughters? He writes that all of us have a stake in the adoption issue, because Jesus does.
Moore tells us that there’s rarely much room in the inn of the contemporary Christian imagination for Joseph, especially among conservative Protestants like him. But, he tells us, Joseph serves as a model to follow as we see what’s at stake in the issue of adoption because Joseph, after all, is an adoptive father. Moore writes that as Joseph images the Father of the fatherless, he shows us how adoption is more than charity. It’s spiritual warfare.
Moore writes that the demonic powers (Pharaoh, Herod and Planned Parenthood) hate babies because they hate Jesus. When they destroy “the least of these” (Matt. 25:40, 45), the most vulnerable among us, they’re destroying a picture of Jesus himself, of the child delivered by the woman who crushes their head (Gen. 3:15). Moore states, it’s easy to shake our heads in disgust at Pharaoh or Herod or Planned Parenthood. But it’s not as easy to see the ways in which we ourselves often have a Pharaoh-like view of children rather than a Christ-like view. Moore writes that the protection of children isn’t charity, its spiritual warfare. He states that all of us, as followers of Christ, are called to protect children.
Moore writes that an orphan-protecting adoption culture is countercultural—and always has been. An adoption culture in our churches advances the cause of life, even beyond the individual lives of the children adopted. Imagine if Christian churches were known as the places where unwanted babies become beloved children.
Moore states that if we follow in the way of Joseph, perhaps we’ll see a battalion of new church-sponsored clinics for pregnant women in crisis situations. Perhaps we’ll train God-called women in our churches to counsel confused young women, counselors able and equipped to provide an alternative to the slick but deadly propaganda of the abortion profiteers. If we walk in Joseph’s way, perhaps we’ll see pastors who will prophetically call on Christians to oppose the death culture by rescuing babies and children through adoption.
Moore writes that although Planned Parenthood thinks “Choice on Earth” is the message of Christmas, we know better, or at least we should. He encourages us to follow the footsteps of the other man at the manger, the quiet one.
BOOK CLUBS – Won’t you read along with us?
Christians are taught in their churches and schools that prayer is the most powerful way to experience God. But few receive instruction or guidance in how to make prayer genuinely meaningful. In Prayer, renowned pastor Timothy Keller delves into the many facets of this everyday act. Won’t you read along with Tammy and me? This week we look at Chapter 4 ~ Conversing with God.
- We have learned that prayer is both an instinct and a spiritual gift. As an instinct, prayer is a response to our innate but fragmentary knowledge of God.
- As a gift of the Spirit, however, prayer becomes the continuation of a conversation God has started.
- Christian prayer is fellowship with the personal God who befriends us through speech. The biblical pattern entails meditating on the words of Scripture until we respond to God with our entire being, saying, “Give me an undivided heart, that . . . I may praise you, Lord my God, with all my heart” (Ps 86:11–12).
- Timothy Ward’s book Words of Life argues that God’s words are identical with his actions.104 He quotes Genesis 1:3, “‘Let there be light,’ and there was light.”
- God’s words, however, cannot fail their purposes because, for God, speaking and acting are the same thing.
- When the Bible talks of God’s Word, then, it is talking of “God’s active presence in the world.”
- “Thus (we may say) God has invested himself with his words, or we could say that God has so identified himself with his words that whatever someone does to God’s words . . . they do to God himself. . . . God’s . . . verbal actions are a kind of extension of himself.
- If God’s words are his personal, active presence, then to put your trust in God’s words is to put your trust in God. “Communication from God is therefore communion with God, when met with a response of trust from us.”
- The conclusion is clear. God acts through his words, the Word is “alive and active” (Heb 4:12), and therefore the way to have God dynamically active in our lives is through the Bible. To understand the Scripture is not simply to get information about God. If attended to with trust and faith, the Bible is the way to actually hear God speaking and also to meet God himself.
- We know who we are praying to only if we first learn it in the Bible. And we know how we should be praying only by getting our vocabulary from the Bible.
- Our prayers should arise out of immersion in the Scripture. We should “plunge ourselves into the sea” of God’s language, the Bible. We should listen, study, think, reflect, and ponder the Scriptures until there is an answering response in our hearts and minds.
- That response to God’s speech is then truly prayer and should be given to God.
- Your prayer must be firmly connected to and grounded in your reading of the Word. This wedding of the Bible and prayer anchors your life down in the real God.
- The Psalms reveal a great range in the modes of prayer.
- We would never produce the full range of biblical prayer if we were initiating prayer according to our own inner needs and psychology. It can only be produced if we are responding in prayer according to who God is as revealed in the Scripture.
- In every case the nature of the prayer is determined by the character of God, who is at once our friend, father, lover, shepherd, and king.
- We must not decide how to pray based on what types of prayer are the most effective for producing the experiences and feelings we want. We pray in response to God himself. God’s Word to us contains this range of discourse—and only if we respond to his Word will our own prayer life be as rich and varied.
- We should not decide how to pray based on the experiences and feelings we want. Instead, we should do everything possible to behold our God as he is, and prayer will follow. The more clearly we grasp who God is, the more our prayer is shaped and determined accordingly.
- The lesson here is not that God never guides our thoughts or prompts us to choose wise courses of action, but that we cannot be sure he is speaking to us unless we read it in the Scripture.
- David wanted to build God a house, but God said, “No, I will build you a house.”
- David wanted to build God a place that displayed his glory. God said, in effect, that he had a counterproposal. He would establish David’s royal family line and it would ultimately reveal God’s glory in a more permanent, far-reaching, and universal way.
- The Word of God created within David the desire, drive, and strength to pray. The principle: God speaks to us in his Word, and we respond in prayer, entering into the divine conversation, into communion with God.
- One of David’s descendants will take up a kingdom and never relinquish it, because of the divine power of his indestructible life
- We who believe in him will ourselves become God’s “house”—a temple of living stones indwelt by the Holy Spirit.
- God’s Word of power “dwells richly” in all believers, giving them hearts to praise, sing, and pray to God with a joy and reality that neither David nor John the Baptist could know
- David found the heart to pray when he received God’s Word of promise—that he would establish his throne and build him a house. Christians, however, have an infinitely greater Word of promise. God will not merely build us a house, he will make us his house. He will fill us with his presence, beauty, and glory. Every time Christians merely remember who they are in Christ, that great word comes home to us and we will find, over and over again, a heart to pray.
Studies in the Sermon on the Mount BOOK CLUB
This book made a significant impact on my wife Tammy when she read and discussed it with friends thirty years ago. When I picked up my diploma the day after graduation ceremonies from Covenant Seminary last year I was given a copy of this book. After enjoying Lloyd-Jones book Spiritual Depression (and the sermons the book was taken from), I couldn’t wait to read this book, which is the printed form of sermons preached for the most part on successive Sunday mornings at Westminster Chapel in London. This week we look at CHAPTER TWO: GENERAL VIEW AND ANALYSIS
- No part of this Sermon can be understood truly except in the light of the whole.
- The whole is greater than a collection of the parts, and we must never lose sight of this wholeness.
- Unless we have understood and grasped the Sermon on the Mount as a whole, we cannot understand properly any one of its particular injunctions.
- Everything in this Sermon, if we treat it rightly, and if we are to derive benefit from considering it, must be taken in its setting; and, as I have just been emphasizing, the order in which the statements come in the Sermon is really of supreme importance. The Beatitudes do not come at the end, they come at the beginning, and I do not hesitate to say that unless we are perfectly clear about them we should go no further.
- There is a kind of logical sequence in this Sermon. Not only that, there is certainly a spiritual order and sequence. Our Lord does not say these things accidentally; the whole thing is deliberate. Certain postulates are laid down, and on the basis of those, certain other things follow.
- Never discuss any particular injunction of the Sermon with a person until I am perfectly happy and clear in my mind that that person is a Christian. It is wrong to ask anybody who is not first a Christian to try to live or practise the Sermon on the Mount. To expect Christian conduct from a person who is not born again is heresy.
- We always tend to forget that every New Testament letter was written to Christians and not to non-Christians; and the appeals in terms of ethics in every Epistle are always addressed only to those who are believers, to those who are new men and women in Christ Jesus. This Sermon on the Mount is exactly the same.
- The Sermon is divided up into general and particular. The general part of the Sermon occupies v. 3 to v. 16. There you have certain broad statements with regard to the Christian. Then the remainder of the Sermon is concerned with particular aspects of his life and conduct. First the general theme, and then an illustration of this theme in particular.
- But we can sub-divide it a little further for the sake of convenience. In V. 3-10 you have the character of the Christian described in and of itself.
- Then v. ii, 12, I would say, show us the character of the Christian as proved by the reaction of the world to him.
- v. 13-I6 is an account of the relationship of the Christian to the world, or, if you prefer it, these verses are descriptive of the function of the Christian in society and in the world,
- There, then, is a general account of the Christian.
- From there on, I suggest, we come to what I may call the particular examples and illustrations of how such a man lives in a world like this. Here we can sub-divide like this. In v. 17-48 we have the Christian facing the law of God and its demands.
- Then we are told of his relationship towards such matters as murder, adultery and divorce; then how he should speak and then his position with regard to the whole question of retaliation and self-defence, and his attitude towards his neighbour.
- The whole of chapter vi, I suggest,’ relates to the Christian as living his life in the presence of God, in active submission to Him, and in entire dependence upon Him.
- Chapter vii can be regarded in general as an account of the Christian as one who lives always under the judgment of God, and in the fear of God.
- Certain things always characterize the Christian, and these are certainly the three most important principles. The Christian is a man who of necessity must be concerned about keeping God’s law.
- Again one of the essential and most obvious things about a Christian is that he is a man who lives always realizing he is in the presence of God. The world does not live in this way; that is the big difference between the Christian and the non-Christian.
- The third thing is equally true and fundamental. The Christian is a man who always walks in the fear of God-not craven fear, because `perfect love casteth out’ that fear. Not only does he approach God in terms of the Epistle to the Hebrews, `with reverence and godly fear’, but he lives his whole life like that.
- Let me now lay down a number of controlling principles which should govern the interpretation of this Sermon.
- What is of supreme importance is that we must always remember that the Sermon on the Mount is a description of character and not a code of ethics or of morals.
- The Christian, while he puts his emphasis upon the spirit, is also concerned about the letter. But he is not concerned only about the letter, and he must never consider the letter apart from the spirit.
- If you find yourself arguing with the Sermon on the Mount at any point, it means either that there is something wrong with you or else that your interpretation of the Sermon is wrong.
- If you criticize this Sermon at any point you are really saying a great deal about yourself.
- Finally, if you regard any particular injunction in this Sermon as impossible, once more your interpretation and understanding of it must be wrong.
- There was a time when the designation applied to the Christian was that he was a `God-fearing’ man. I do not think you can ever improve on that-a `God-fearing’ man. It is a wonderful description of the true Christian.
- So we must not only take the injunctions of the Sermon seriously. We must also check our particular interpretation in the light of the principles I have given.
- I maintain again that if only every Christian in the Church today were living the Sermon on the Mount, the great revival for which we are praying and longing would already have started.
