Scripture Memory Tip

I'm currently working on memorizing Philippians in its entirety. A method I've found helpful for memorizing longer sections of Scripture is to put the verses on 3x5 cards.

The 3x5 cards are easy to carry with me on the go so I can review the verses while on a lunch break at the park, sitting at a stoplight, or exercising.

I've experimented with both writing out the verses by hand (my handwriting is reasonably legible) and printing the passage on a sheet of paper and then taping it to the card (cheaper than buying printable 3x5 cards). I find the printing method works out well. There's even a Microsoft Word template available to make printing a bit easier.

If you'd like to get started with memorizing Scripture you may want to give this method a try. I've also listed a few Scripture memory resources here.

More Resources for Husbands and Dads

The folks over at the Acts 29 Blog continue to post helpful material for husbands and dads. The articles focus on church planters/pastors, but the material is equally applicable to any Christian husband.

Today Dustin Neely writes about the "Family Dashboard".

If we will keep our eye on the “Family Dashboard,” we will spend more time on the road for the Gospel and less time in the ditch looking helplessly at a burned out engine.

Read the entire article here.

Worship Motivates Mission

Over the past week I've been working my way through Christ-Centered Worship by Bryan Chapell. The subtitle, "Letting the Gospel Shape Our Practice", is a concise summary of the book's message that the Gospel itself ought to shape the structure of our worship gatherings.

Chapell concludes a chapter entitled "The Mission of Christ-Centered Worship" with the following comments about the connection between worship and mission.

The gospel narrative does not simply form the structure of our worship; it simultaneously stimulates mission on behalf of the One we worship. The story of Christ-centered worship is the story of the God who has come to redeem his people. As we retell his story in our worship, our hearts are moved by his love and we want to tell the world of it. We intuitively know that more glory will come to the One we worship if more people worship with us. As our worship resonates with the message of his love for us, our hearts resonate with love for him and his purposes. More and more we come to understand that our worship is part of God's mission to make known his Son to our hearts and to the world (135).

Worship motivates mission!

Michael Horton on the Young, Restless, and Reformed

Over at the White Horse Inn blog Michael Horton shares some of his thoughts on the Young, Restless, and Reformed movement.

What I found of particular interest is his explanation of how "Reformed" ought to be defined.

“Reformed” has a specific meaning. It’s not defined by movements, parachurch ministries, or powerful leaders, but by a confession that is lived out in concrete contexts across a variety of times and places. The Westminster Standards and the Three Forms of Unity (Belgic Confession, Heidelberg Catechism, and Canons of Dort) define what it means to be Reformed. Like Orthodoxy, Roman Catholicism, Lutheranism, and Anabaptism, Reformed Christianity is a particular tradition. It’s not defined by a few fundamentals, but by a whole system of faith and practice. If being Reformed can be reduced to believing in the sovereignty of God and election, then Thomas Aquinas is as Reformed as R. C. Sproul. However, the Reformed confession is a lot more than that. Even the way it talks about these doctrines is framed within a wider context of covenant theology.

It’s intriguing to me that people can call themselves Reformed today when they don’t embrace this covenant theology. This goes to the heart of how we read the Bible, not just a few doctrines here or there. Yet what was once recognized as essential to Reformed faith and practice is now treated merely as a sub-set (and a small one at that) of the broader “Reformed” big tent...For centuries, the “Reformed” label has been embraced by people from Anglican, Presbyterian, and Reformed traditions. Only in the last few decades has it included those who do not embrace a covenantal interpretation of Scripture, which encompasses baptism and the Supper, the connectional government of the church, eschatology, and a host of other issues that distinguish Reformed from non-Reformed positions. I often run into Christians who say that they are Reformed—and also dispensational or charismatic, Baptist or Barthian, and a variety of other combinations. Like the term “evangelical,” “Reformed” is whatever you want it to be. It’s hard to challenge pragmatic evangelicalism’s cafeteria-style approach to truth when “Reformed” versions seem to be going down the same path (emphasis added).

Dr. Horton proposes that the young, restless, and reformed movement should be called "Evangelical Calvinism" rather than "Reformed".

Reformed Baptists may not necessarily belong to the YRR movement, but I think Horton's point is still relevant to us. Should Reformed Baptists refer to themselves as "Reformed" or is "Evangelical Calvinist" a better description? Share your thoughts in the comments section.