Martin Luther, the Reformer who nailed the ninety five these on
the door of All Saints church at Wittenberg on the 31st of October 1517 which
began the Reformation, relied heavily on self-examination in his most solitary
and difficult trials. In 1521 Luther was requested to appear before Roman
Catholic officials at the Imperial Diet of Worms. What happened next is the
stuff that legends are made of. Luther
stood in the center of the great hall. By his side was a table that contained
his controversial books. An official asked Luther if the books were his. He
replied in a voice that was barely a whisper: The books are all mine, and I
have written more.” Luther was then asked, “Will you recant of your writings?”
Luther had spoken boldly before his arrival, saying: “This shall be my
recantation at Worms. ‘Previously I said the Pope is the vicar of Christ. I
recant. Now I say the pope is the adversary of Christ and the apostle of the
Devil.’” The crowd was expecting more bold statements. The assembly waited for
his response. There was no raised fist, no defiant challenge. Again Luther
answered almost inaudibly, “ I beg you, give me time to think it over. “[1]
That night in the solitary of his room, Luther wrote one of the
most moving prayers ever written. His prayer reveals his soul of a humble man
prostrate before his God, who after examining himself had found nothing but
weakness, a man desperately seeking the courage to stand alone before hostile
men. For Luther it was a private gethsemane,
O God, Almighty God everlasting! How dreadful is the world! Behold how its mouth opens to swallow me up, and how small in my faith in thee! … Oh! The weakness of the flesh, and the power of Satan! If I am to depend upon any strength of this world- all is over.… O God, accomplish thine own will! Forsake me not, for the sake of thy well-beloved Son, Jesus Christ, my defense, my buckler, and my stronghold…Behold me prepared to lay down my life for thy truth… For the cause is holy. It is thine own… Yes, I have thine own word to assure me of it. My soul belongs to thee, and will abide with thee forever! Amen! O God send help!... Amen! [2]
Strengthened through prayer by the truth of the gospel, late the next
afternoon Luther returned to the hall. This time his voice did not quake or
quiver. He raised to answer the question by giving speech. His inquisitor
finally demanded an answer. “I ask you, Martin…do you or do you not repudiate your books and the errors which
they contain?” He replied:
“Unless I am convinced by the testimony of the Holy Scriptures or by plain reason – I do not accept the authority of popes and councils, for they have erred repeatedly and contradicted themselves – I consider myself convicted by the testimony of Holy Scripture, which is my basis; my conscience is captive to the Word of God. Thus I cannot and will not recant, because acting against one’s conscience is neither safe nor sound. Here I stand, I cannot do otherwise. God help me. Amen.[3]
R. C. Sproul phrases the predicament poignantly: “The question is raised
how one man dare stand against pope and emperor, councils and creeds, against
the entire organized authority of Christendom. What arrogance there must be to
contradict the finest scholars and the highest officials of the church, to set
his own powers of mind and biblical interpretation against that of the whole
world.”[4]
The question might similarly be asked, when seeking to glorify God with
entertainment, how can a man dare stand against the world, against friends,
against the enculturated practice of all their peers?
Like Luther, we acknowledge our own weakness and failure and lack of
resolve. And yet, like Luther, we have the same access to God, our mighty
fortress, through his Word and through prayer. It is only through such reliance
upon God that we will be given the strength to stand firm to our convictions in
our moment of trial.
Take heed to yourself!
Self-examination is a scriptural imperative. Paul exhorts us in 2
Corinthians 13:5
Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you— unless, of course, you fail the test?
Here is a sober challenge. The Christian life is an examined life.
It is not for trivial reasons that we are to examine ourselves. It is given for
the purpose that we would discern our standing before God – whether we are
living by faith in Christ or whether we have failed this test. It is for this
purpose that the Puritan pastor Richard Baxter implores us to take heed to
ourselves:
Take heed to yourselves less you should be void of that saving grace of God which you offer to others, and be strangers to the effectual working of that gospel which you preach; and lest, while you proclaim the necessity of a Saviour to the world, your hearts should neglect him, and you should miss of an interest in him and his saving benefits.[5]
To prevent us from floating downstream as a Christian and
undermining our witness God has given us a conscience that enables us to
reflect on ourselves, much like a mirror, “so that we can determine our true
spiritual state in accord with the mind of God” that we might take heed to
ourselves.[6]
“This repentance,” says Martin Lloyd-Jones,
“this state in which someone pauses and looks at himself and talks to himself about
himself, is one of the most essential and vital aspects of what is commonly
called the discipline of the Christian life.” [7] And he has given us several tools that we might
take heed to ourselves.
Self-examination
through prayer.
The psalms are a great source of Christian reflection and
self-examination as they provide language and expression for a right human
response to God. In Psalm 139 David is filled with awe as he comprehends the
omniscience of God. David is fully aware of the unfathomable depths of
wickedness and deceitfulness lurking in his own heart. (Jer. 17:9) In
responding to the surpassing greatness of the sovereignty of God in knowing all
things, David confesses the futility of trying to hide from God and instead,
prays to God asking that God would reveal David’s own inner thoughts, opening
them up to God’s inspection:
Search me, O God, and know my heart!Try me and know my thoughts!And see if there be any grievous way in me,and lead me in the way everlasting! (Psa. 139:23-24)
Because of sin’s deceitfulness (Heb. 3:13), like David, we need to
pray and ask God that he would reveal to us our sin and give us a sense of its
offensiveness to God that we might be saved from the way of the wicked, which
leads to death, and be lead in the way everlasting. (Cf. Psa. 1:6) What is the
way everlasting? Living blameless and holy lives. As Paul says in 1 Thess. 3:13
“May be strengthen your hearts so that you will be blameless and holy in the presence
of our God and Father when our Lord Jesus comes with all his holy ones.” And
again in Philippians 2:15 Paul wants us to “become blameless and pure, children
of God without fault in a crooked and depraved generation in which [we] shine
like stars in the universe” (Phil. 2:15). The purpose of Paul’s petitions is
that believers might be utterly pleasing to the Lord Jesus, ”and we pray this
in order that you may live a life worthy of the Lord and may please him in
every way” (Col. 1:1) so “that the name of our Lord
Jesus may be glorified in you, and you in him” (2 Thess. 1:12)
If the outcome of a good conscience is the assurance
of peace with God, we should ask ourselves the question: “Is my conscience at
peace with God?” Another way to ask this question is: “Is my conscience at
peace with what I have been watching or what I am about to watch?” It is only as we come to identify the sin that
strips our conscience of assurance that we can begin to put sin to death and
come to know the comfort and assurance of a conscience at peace with God. As
John Owen said “The vigour, and power, and comfort of our spiritual life
depends on the mortification of the deeds of the flesh.”[8] As we begin to examine our lives in such a way, we begin to
develop a posture of humility that promotes the identification of sin,
repentance and a desire for holiness of life.
Self-examination
by the word of God
We can only truly understand ourselves as we gaze into the mirror
of scripture. John Calvin famously said that 'Without knowledge of God there is
no knowledge of self.'[9] We
see this most clearly in Isaiah chapter six where the prophet Isaiah is given a
vision of God in his glory which leads to utter self-despair as Isaiah exclaims
“Wo is me! For I am lost; for I am a man of unclean lips, and I dwell in the
midst of a people of unclean lips; for my eyes have seen the King, the LORD of
hosts!” (Isa. 6:5)[10] It is important to note that in this
sequence, it is only once Isaiah despairs of himself and his sinfulness and
self-sufficiency that he can be cleansed and made willing to serve God.[11] It
is in scripture which we come to gaze upon the glory of God in all the splendor
of his holiness. Therefore, we should seek to read the word diligently, and
speak the word constantly to one another so that we might discern the thoughts
and intentions of our hearts (Heb. 4:12) and so that we might expose our eyes
and our heart increasingly to the light of the Word of God as it reflects God’s
holy, righteous and loving character expressed most fully in the person and
work of Jesus Christ. As the Psalmist says “For you are the fountain of life;
in your light do we see light.” (Psa. 36:9)
There is a story I heard in which a young man says to pastor:
“Since I have become a Christian it's like there are two dogs inside me, a
white dog and a black dog, and they are at war with each other.” To which the
Pastor replied, “Which one is winning?” The young man replied, “I suppose the
one I feed the most.” If we spend most of our time mindlessly engaging in entertainment
then we will only feed the lusts of the flesh and just as “hell and destruction
are never full; so the eyes of man are never satisfied’ (Prob. 27:20).
Therefore we must place before our eyes the word of God that we might make no
provisions for the flesh (Rom. 13:14) and continue to sow into the Spirit which
results in eternal life. (Gal. 6:8) “God
alone is Lord of the conscience” and he exercises his lordship over his people
through his sure and steady guide – the Word of God.[12] And as we fix our
eyes on Christ in and through His Word amidst the darkness and moral confusion
of this sinful world we will be able to declare with the Psalmist, “Your word
is a lamp to my feet and a light to my path” (Psa. 119:105. Cf. Heb. 12:2).
Recently a good friend of mine challenged me as to whether or not
I should be watching horror movies. It wasn’t something I had really considered
before. But I suppose, when you think about it, many Christians view this genre
as being all together inappropriate for a Christian to watch. What gives many
Christians fear and outspoken apprehension to horror is the depiction of the
supernatural. From ghosts, goblins, undead killers with hockey masks, exorcisms
and the frightening possibilities of what comes after death. I have spent some
time reflecting on my friends question in light of scripture and my intentions
for watching them and it has certainly made me more self-aware and discerning
in regards to this. In fact, I haven’t watched a horror movie for a few months
as a result. I have thought about the attitude the scriptures encourage about
being alert but not alarmed by the Devil. 1 Peter 5:8 says that we are to “Be sober-minded; be watchful” with regard to Satan
which means that I should not allow what I watch to enslave me to a fear
of evil, as we have victory over the world, the flesh and the Devil in Christ.
Rather I should be aware of his lies that I might counter them with the Word.
This approach is described most famously by C.S. Lewis who says that:
“There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. The other is to believe, and to feel an excessive and unhealthy interest in them. They themselves are equally pleased by both errors and hail a materialist or a magician with the same delight.” – C.S. Lewis. The Screwtape letters.
We must be aware of both pitfalls if we are to honor Christ as the
one in whom we now have victory over Satan.
However, does this mean that I should no longer watch any horror movies?
Writer/ director Scott Derrickson, who has contributed one installment to the
hellraiser series and directed the Exorcism of Emily Rose, is a professing
Christian. His take on the subject is fascinating to me, and in my mind right
on the money:
In my opinion, the horror genre is a perfect genre of Christians to be involved with. I think the more compelling questions is: why do so many Christians find it odd that a Christian would be working in this genre? To me, this genre deals more overtly with the supernatural than any other genre, it tackles issues of good and evil more than any other genre, it distinguishes and articulates the essence of good and evil better than any other genre, and my feeling is that a lot of Christians re wary of this genre simply because it’s unpleasant. The genre is not about making you “feel good”, it is about making you face your fears. And in my experience, that’s something that a lot of Christians don’t want to do.
To me, the horror genre is the genre of non-denial. It’s about admitting that there is evil in the world, and recognizing that there is evil within us, and that we’re not in control, and that the things that we are afraid of must be confronted in order for us to relinquish that fear. And I think that the horror genre serves a great purpose in bolstering our understanding of what is evil and therefore better defining what is good. And of course I’m talking about, really, the potential of the horror genre, because there are a lot of horror films that don’t do these things. It is a genre that’s full of exploitation, but the better films in the genre certainly accomplish, I think, very noble things.[13]
If Christians are all about movies existing for their own warm,
fuzzy desires to feel good and self-gratify, its easy to justify exiling horror
movies to the cultural deumpster. However, much of the feel good Disney movies
we watch contain the most subversive content imaginable whose subtlety can make
them in many ways, much more dangerous. The point, is that Christian maturity
in regards to entertainment requires a deeper level of discernment that goes
beyond ratings or genres. “A movie that illustrates the most violent and scary
things can be a good reminder that such things exist in the world, and that we
need a savior. Horror is one of the few genres consistently wrestiling with
life after death, demons, and evil God: a conversation Hollywood almost
entirely avoids.”[14] While
there is plenty of unhelpful horror movies out there that simply fuel those
with unhealthy fascinations (and the same might be said of torrid romance
novels, or any other genre) an acknowledgement of the reality of evil within us
can lead us to “rest in the fact that God is sovereign, no force prevails against
him, and that apart from his grace, the only thing to fear is His wrath.”[15]
Self-examination by the gospel
This discipline whereby we examine ourselves should never be done
apart from the gospel.[16] Puritan theologian William Fenner said that there
is no better friend than a conscience that knows peace with God by constantly
going back to the cross.[17] In
the gospel we find the only sure means to analyse the sinfulness of sin, Christ
death on the cross. ((ref book here sinfulness of sin and maybe quote), At the
same time, in the gospel we find the only remedy for a guilty conscience – the
forgiveness of sins. Therefore, a helpful principle to aid us in our
self-examination is: For every look you take to yourself, take ten looks to
Christ, for it is only in Christ, the object of our faith, that we have the
righteousness that God requires and the forgiveness of our sins.[18] And
when we are experiencing a troubled conscience it can be helpful to remind your
soul of your assurance in Christ through what William Perkins called “practical
syllogisms” whereby we remind ourselves of the promises of God. [19] For
example:
Major premise: only those who repent and believe in Christ alone
for salvation are children of God.
Minor premise: By the gracious work of the Spirit, I repent and
believe in Christ alone for salvation.
Conclusion: Therefore I am a child of God.
In our first year of marriage, Pip and I decided
to have a holiday together somewhere romantic. So we booked what looked to be a
self contained villa by the water. When we arrived we were greated by an
elderly couple. I was thinking, “how nice, the neighbours are here to welcome
us.” How wrong I was. The elderly couple went on to explain that it was their
house that we were spending the weekend in. They took us to our room which they
told us was their childrens room which they rent out to people seeing as their
children had grown up and left home. They pointed to a door adjacent to our
room and told us that they would be sleeping there in case we needed anything,
and requested that if we were going out at night, could we please be home by
10:30. Needless to say, the romantic mood which we were trying to cultivate has
evaporated.
After having arrived home from Dinner just
before the time of our cerfew we watched the Passion of the Christ as we lay in
bed. The next morning, we walked down to the
breakfast table and as we discussed together the Passion of the Christ and the
great suffering Christ had to endure in our place for our sins, I began to cry.
It was at this moment, that the resident grandfather entered from the kitchen
carrying a tray with breakfast on it. I looked up and saw the shock and
embarrassement on his face. Clearly, watching grown men cry in his kitched was
not what he was expecting when they
decided to let out a room in their house. Without a word, he began to take one
step backwards at a time until, after having found the frame of the door with
the heel of his foot, he dissappered again into the kitchen where he remained
for some time until we eventually went in to assure him that my manly sobbing
has ceased. This gave me an awkward opportunity to explain the reason for my
emotional state – the suffering of Christ in my place. Though it was an event
that I’m sure the elderly man will never repeat to a living soul again,
watching the movie afforded me an opportunity to proclaim the gospel, and I am
thankful for that.
There are many ways that the entertainment we
engage in can remind us of the glories of the gospel. As we seek to honour God
in this area, may we never loose sight of this great aim – to proclaim the good
news about Christ and to witness God’s character to a lost world in need of
salvation.
[1] Sproul, The Holiness of God, 81.
[2] R. C. Sproul, The Holiness of God
(2 edition.; Wheaton, Ill: Tyndale House Publishers, 1998). 81.
[3] Sproul, The Holiness of God, 82.
[4] Sproul, The Holiness of God, 83.
[5] Richard Baxter and James I. Packer, The
Reformed Pastor (ed. William Brown; First Edition edition.; Edinburgh ;
Carlisle, Pa: Banner of Truth Trust, 1974).
[6] Robert
Harris cited in Joel R. Beeke and Mark Jones, A
Puritan Theology: Doctrine for Life (Reformation Heritage Books, 2012), 915.
[7] Martyn Lloyd-Jones, Joy
Unspeakable (Wheaton, Ill: Shaw Books, 2000), 142.
[8] John Owen, The Mortification
of Sin (abridged edition edition.; Edinburgh: Banner of Truth, 2004), 16.
[9] John Calvin, Calvin Institutes
Vol 1 and 2 Set: Calvin: Institutes of the Christian Religion (1960th ed.;
Westminster John Knox Press, 1559), I.I.II.
[10] John N. Oswalt, The Book of
Isaiah, Chapters 1–39 (Grand Rapids, Mich.: Eerdmans, 1986), 183. Here Oswalt states the
significance of lips is making
Isaiah unclean: 'Why, then, are the lips unclean? Because that of which they
are an expression, the heart and the will, do not belong to God. That which God
possesses is clean, for it is like him. Thus, it is not merely purification of
the lips which is necessary. Nor is it mere ritual purification that is needed.
In some way, sin and iniquity must be removed if Isaiah (and his people) are
ever to serve God with clean lips.' Oswalt goes on in p 185 to describe the
nature of this uncleanness: '...what causes sin and iniquity? It is that
arrogant self-sufficiency which refuses to bow the knee. This is the ultimate
uncleanness of which Isaiah had been accusing this people and now finds
resident in himself.’
[11] Oswalt notes that in Isa 6.1-8, the sequence of the 'elements should not
be ignored. The kings death prepares the way for the vision of God; the vision
of God leads to self-despair, self-despair opens the door to cleansing;
cleansing makes it possible to recognise the possibility of service; the total
experience leads to an offering of oneself.' In which case, it prepares the way
for the commission in Isa 6.9-13 perfectly. Oswalt, The Book of Isaiah, Chapters 1–39, 186.
[12] Various, The Westminster
Confession of Faith (Edinburgh: Banner of Truth, 2012), XX, II.
[13] Scott
Derrickson quoted in James Harleman, Cinemagogue:
Reclaiming Entertainment and Navigating Narrative for the Myths and Mirrors
They Were Meant to Be (Shoreline, WA: Cinemagogue Press, 2012), 200.
[14] Harleman, Cinemagogue, 201.
[15] Harleman, Cinemagogue, 202.
[16] John Calvin, Calvin
Institutes Vol 1 and 2 Set: Calvin: Institutes of the Christian Religion
(1960th ed.; Westminster John Knox Press, 1559), 3.2.24. Here Calvin says that to
contemplate yourself apart from Christ, the Word, and the Spirit, “that is sure
damnation.”
[17] Beeke and Jones, A Puritan
Theology, 924.
[18] Beeke and Jones, A Puritan
Theology, 918.
[19] Beeke and Jones, A Puritan
Theology, 593.
J.I. Packer, in An Anglican To remember, says of such a method, “In my
opinion, Perkisn was right, first to analyse conscience as operating by
practical syoolgisms, and second to affirm that scriptural self-examination
will ordinarily yield the Christian solid grounds for confidence as to his or
her regeneration and standing with God.” (p 19)
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