Every crisis leaves its marks.  Some marks appear as scars, testifying to pain, but also endurance.   While other marks take the shape of new or renewed resolve to do things differently.   While none of us welcomes a crisis, crises move us forward in many ways — technologically, relationally, and spiritually.   The early Church Father, Augustine, once noted that theology is developed most clearly in response to heresy than in the absence of it.  Paul points out the same thing in 1 Corinthians 11:18-19

For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part, for there must be factions among you in order that those who are genuine among you may be recognized.

What marks will your crisis leave?  Only scars?  Or with the scars, new resolve – a new normal.   The controversial mayor of Chicago, Rahm Emanuel, once quipped, “Never let a crisis go to waste.”  He was paraphrasing from Saul Alinsky, who recycled his own ideas on political activism from the likes of Marx and Machiavelli.   Yet, despite Alinsky’s dangerous perspectives, the truth of his sentiment regarding a crisis is important.  How will we respond?  Will the crisis only wound?  Or will it strengthen as well?  John Calvin taught that our spiritual response to crisis is not to ask “why” but “what for?”  

The last two years have been a crisis of gargantuan proportions.  No matter what you believe about the Coronavirus as a pandemic, a plague, a judgement of God, an act of Chinese bioterrorism, or a vast left-wing conspiracy – our response to COVID-19 has left a mark.  From cabin fever, to financial ruin, to grief of loss, the impact has been far-reaching.  We are all eager to reopen the world and get back to normal.  But can we really go back?  We will have some scars, but we will also take away some needful things from this crisis –new things we need to keep and lost things we need to recover.

Perhaps the old normal wasn’t so great after all.  Perhaps it is true that “it is not good for man to be alone.”  Maybe the old normal mediated by technology and not personal relationships was not the panacea it promised.  The shifting focus to virtual relationships for the last two years has left us wanting something more.  And while, it has been a good thing for the church to come to grips with new means of gathering and engaging the world, our old apathy for worship and the spread of the gospel needs a “new normal.”    But this is not the first time followers of Jesus Christ have been confronted with the challenges of a “new normal.”

As we encounter the Lord’s disciples at the end of the Gospel of Luke, we find them facing a radically new normal.  Jesus, their master and teacher, has finished His redemptive work.   As He is preparing to return to the Father, He is preparing them to pick up where He left off.  Following His resurrection, Jesus appeared to His disciples during forty days and spoke about the kingdom of God, opening their minds to understand the Scriptures and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem.

As Jesus meets the disciples on the first Easter night, he comforts their fears, calls them to take their part in the story of redemption, and promises them His ongoing presence in a radically new and powerful way.   The end of the gospel is only the end of the beginning.  As Luke continues the story in Acts, he writes 

In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen. 

Acts 1:1-2

This is the new normal.   It remains the new normal for the Church today.  Just as Jesus comforted the fears of his disciples, called them to step up and step out, and promises His presence in a radically new and powerful way, so He does to us.  These things were written for our instruction and encouragement.   Their new normal is the best prescription for our own new normal – looking to Christ for comfort, following Christ’s call, and relying on Christ’s presence through the Holy Spirit.  

How will you move forward?  What will you abandon and what will you recover?  What marks will the crisis leave?  Only scars?  Or with the scars, new resolve – a new normal.   Join us this Lord’s Day as we examine the “end of the beginning” from Luke 24 and consider the new normal for followers of Jesus Christ. 

We meet on the square in Pottsville, right next to historic Potts’ Inn at 10:30 am for worship.  Get directions here or contact us for more info.  Or join us on Facebook Live @PottsvilleARP or YouTube. 

The topography of grief is vast and varied.   Your grief may bear a resemblance to the grief of others, but it is only a resemblance.  Each grief is uniquely its owners.  It is intense and personal, never what you think it will be.   It takes turns you did not expect.  When it seems gone, it reemerges without warning.   Sights, sounds, and smells open its locked doors.  And like Frodo Baggins’ ancient wound, grief is inflamed by days of remembrance.  As Gandalf sagely observed, “Alas [Frodo]! there are some wounds that cannot be wholly cured.”  

We reach for the phone.  Or we enter a room with the forgetfulness that he is “not here.”    We see a beautiful vista or recall a shared moment and ache to share it.   But she is “not here.”   The one who has always been there is “not here.”   Death is surreal.  We think we know how we will respond, but it is nothing like the caricatured response of our stories.  

I remember well the wee hours of March 8, 1984.   The phone rang.  It was the hospital.  Without explanation, we were told to come.   We drove in silence.  What was happening?  At 18, I was not sure what was happening.   I had seen her just the day before.  She had had a good day.  She was alert and we talked.  She told me how much she loved me and how proud she was of me.  She seemed so much — better.   Why had they called so early to come?  

We entered silently into her silent room.  Everything was silent.  Nurses were gathered, but no one spoke.  Gone were the IVs, the oxygen.  There was no humming of medical machinery.   There was a radiant peace on her face.   She looked so peaceful.  Gone were the grimaces of pain.  Gone was the struggle to breathe.  I knew, but I did not know, what was happening.  My mind raced.  Was she better?  Had something remarkable happened?  Yet, she was “not here.”  The hole that had just opened in the fabric of my life seemed so vast as if it would swallow me.   She was gone.  She was not here.

Our reaction to grief is never what we anticipate.   Imagine for a moment those women who went to the tomb so early on the First Day of the Week.   They had stayed at the foot of the cross until the bitterest of bitter ends.   Their beloved teacher, master and friend, their Lord, was “not here.”   In one last act of love and devotion, they go in the wee hours, in the darkness before dawn to the tomb to care for the body of the one who had cared for them.   

Their minds turned to questions.  How would they roll away the stone?  As they drew near, they were met with an unexpected scene.   Imagine how their minds raced.  Luke says they were “perplexed.” The stone was not just rolled away, but cast aside.  The tomb was empty.  He was gone – not just in the way of grief – but really gone!   Who would do such a thing?  Who would intrude on their grief like this?  Holy Messengers appear with a shocking explanation and mild rebuke.  

“Why do you seek the living among the dead? He is not here, but has risen. Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.”

He is not here?  What does this mean?  How can this be?  His death had changed everything in their lives, but now He is “not here.”  From our vantage point, we may be surprised at the conflicted responses of the women and the disciples to the resurrection of Jesus.  The women flee from the tomb with fear and joy.  The disciples receive the reports of the women with skepticism, then meet to the risen Christ, himself, with worship but doubt.   As one commenter wryly noted, “the apostles were not men poised on the brink of belief… they were utterly skeptical.”   How could they have been so blind?  We might be tempted to say, “how foolish [they were] and slow to believe.”

But what about you?  What is your response to the Resurrection?  For the men and women who encountered an empty tomb and a Risen Christ, the Resurrection changed everything.   Has it changed everything for you?  Has it given hope in grief?  Joy in sorrow?  Faith in fear?  Have you met the Risen Christ, the Living One, who has defeated the last enemy, Death, and holds the keys to death and the grave?  

Is your life defined by the “not here” of death, or the “not here” of the Resurrection?  For believers the question is not, ‘is there evidence for you to believe the Resurrection,’ but ‘is there evidence of your belief in the Resurrection?’  This testimony is the only evidence for the Resurrection most will consider.  Join us this Lord’s Day as we examine Luke 24:1-12 and consider the significance the Resurrection of Jesus. 

We meet on the square in Pottsville, right next to historic Potts’ Inn at 10:30 am for worship.  Get directions here or contact us for more info.  Or join us on Facebook Live @PottsvilleARP or YouTube. 

How many times have you misjudged someone, thinking they were weak, incapable, or a push-over? Then, unexpectedly, they act out of unforeseen strength to save the day and make a mockery of your precipitous assessment.   King George VI of England was such a man.   Encumbered with a speech impediment, a man of great natural reserve and deference, he was considered by English society to be a royal embarrassment.  He had none of the eloquence, confidence or charm of his elder brother and heir to the throne, Edward VIII.  

But for all of the appearance of strength, Edward had none.  His great love was not a love of duty or country, but a love of self.   His sordid affair with Wallis Simpson led him to abdicate the throne on the eve of Great Britain’s entry into World War II.    In his stead, the timid and unpromising, George VI ascended to the throne.   George hardly looked the part of King.  But for all his apparent weakness and inability, he had a strength none guessed.  His love of country and of duty and his strength of conviction guided Britain through its “finest hour.”  The remarkable story of George’s reign is told in the 2010 movie, “The King’s Speech.”

Outward appearances never define a king.  Samuel learned this when he went to the house of Jesse to anoint a successor to King Saul.   Saul had possessed a kingly bearing.  A head taller than every other man in Israel, Saul had looked like a King.  So Samuel looked for such a man among Jesse’s sons.  But the Lord warned Samuel,

“Do not look on his appearance or on the height of his stature, because I have rejected him.  For the Lord sees not as a man sees: man looks on the outward appearance, but the Lord looks at the heart.” 1 Samuel 16:7

Samuel’s search led him to David, the smallest and least promising of Jesse’s sons, but the one who was a man after God’s own heart. (Acts 13:22)  Outward appearances never define a King.  

Luke’s account of the crucifixion is remarkable in many ways.  It gives scarcely any details about the crucifixion itself, but focuses attention on the reactions of those Jesus encountered as He traveled the way of suffering.   He was met with pity, mockery and bitter anger, but also remarkable and unexpected faith.   At every turn Luke declares the Kingship of Jesus.   Yet, Jesus hardly looks like a King.  To the eye he appears to be victim, not victor.  Luke uses the word ‘spectacle’ to describe the scene.   Those who looked upon this spectacle without faith saw Jesus as anything but a King.   But through faith others saw the King entering His kingdom.   Outward appearances never define a King. 

The “Daughters of Jerusalem” are warned by Jesus not to weep for Him, but for themselves.   They were looking at the cross and the Christ all wrong.   They did not understand what was unfolding before them.  They saw a victim suffering injustice, rather than a King bearing justice.  How do you look at the events of Good Friday?  What is your response to the cross?  Does it evoke pity, mockery, or despair?  Or does it call you to repentance, faith, and hope?

Join us this Lord’s Day as we examine Luke 23:26-49 and consider the Kingship of Christ, powerfully declared, brazenly rejected and savingly believed. 

We meet on the square in Pottsville, right next to historic Potts’ Inn at 10:30 am for worship.  Get directions here or contact us for more info.  Or join us on Facebook Live @PottsvilleARP or YouTube. 

Southerners are lousy at isolation.  Untrained in this discipline by a lack of inclement winter weather, we tear through our stock of quarantine supplies by noon on day one.  We love to prep for disaster, but have little patience to live within the parameters of our preparations.   We cancel everything in order to stay home, then stand all day with our noses pressed to the glass, itching to get out to see “what’s going on.”    Like school children after the first two weeks of summer vacation, we become quickly bored.

As long as our internet does not go out and take with it our Netflix or Amazon Prime Video, we may actually make it.   Surrounded by bread, milk and our snack trove, we survive our brief isolation by binge-watching.   For my wife and I, our nightly habit is British crime drama.  We especially like the adaptations of Ann Cleeves’ crime novels.   Her stories are complex.   The obvious culprits are never the perpetrators.   Only slowly does the truth come into focus as the “DCI” sifts through seemingly endless strands of contradictory evidence.   Cleeves’ stories give an appreciation for the complexity of criminal investigation, warning of the dangers of precipitous judgment.   To get to the truth, we cannot take a cursory look.

Perhaps we love fictional crime drama because it satisfies our need to see justice done, without complicating it with the complexities of our own sin.   In sixty minutes, confusion gives way to clarity and good triumphs over evil no matter what means it uses to get there.   But our lives are not so tidy.  In our real story, we are the fugitives who face a justice none of us can bear.   Yet the scales of God’s justice do not weigh the arguments for and against our guilt, but rather God’s justice and His mercy.

It is remarkable how much legal imagery the Bible uses to picture our condition.  The Old Testament anticipates a redeemer who will set prisoners free.  In the New Testament, both Jesus and the Holy Spirit are pictured as advocates, God the Father is often likened to a judge, redemption depends upon a declaration of judicial righteousness and our condemnation is set aside in Christ.  

History’s greatest courtroom drama is recorded in the Bible in Luke 22 and 23.  Following an irregular grand jury indictment, Jesus is brought before the criminal court on charges trumped up religious rivals.  In Pontius Pilate’s courtroom we see the greatest miscarriage of justice in human history.  Everyone is guilty – the judge, the prosecutors, the jury – everyone that is except the one on trial.  He alone is innocent.  Evidence is ignored and the judge is captive public opinion and his own corrupt history.  Despite his declarations of Jesus’ innocence, Pontius Pilate condemns him to death and compounds injustice by releasing a man who is truly guilty of all the charges leveled against Jesus.

As spectators, we recoil at this apparent travesty of justice.  But we must look more deeply.   No cursory examination of Jesus’ trial reveals the extent of the guilty.   It is easy to spot the guilt of the Sanhedrin, of the crowds, of Judas, of Pilate, and of Barabbas.  But the investigation must go deeper.  For we are not just spectators of this drama.  Jesus is not a hapless victim of human injustice, but a willing sacrifice to divine justice – justice that is rightly ours to bear.   It is not just Barabbas’ cross that Jesus bore, but ours.   God is just – His justice cannot ignore our crimes or allow them to go unpunished – but in His mercy He is the justifier of those who have faith in Christ.  Because of this we can have peace with God and with one another.  This my friend is good news.

Join us this Lord’s Day as we examine Luke 22 and 23 and consider the greatest courtroom drama in history as it unfolds Christ’s innocence and condemnation for our guilt and pardon. 

We meet on the square in Pottsville, right next to historic Potts’ Inn at 10:30 am for worship.  Get directions here or contact us for more info.  Or join us on Facebook Live @PottsvilleARP or YouTube. 

“Resistance is futile!”  This infamous malediction from Star Trek’s Borg collective has lodged firmly in the bosom of post-modern pop culture.   Appearing in everything from alternative music to political non-fiction, the Borg’s ominous mantra epitomizes as sense of hopeless resignation – usually resignation to the will of some irresistible power.   History is filled with ‘lost causes’ and futile resistance.  The tyranny of the statement, “resistance is futile” inspires generations of radicals and revolutionaries willing to venture everything on their lost cause.

Our society, birthed as it was in revolution, harbors a spirit of resistance.   Surely resisting every form tyranny is a virtue.   With slogans such as “Don’t tread on me” and “Come and take it!”  our brief national history is one of fierce independence.    Like Pa Ingalls’ we demand a life which is ‘Free and Independent.’   Resistance is woven into the fabric of our culture and consciousness.    Absolute freedom and self-determination are cardinal virtues.   Or are they?

Is resistance always virtuous or does it easily become an outlet for our total depravity?   Long before the Borg announced “resistance is futile” the Bible declared the same truth regarding God’s will.  Job and his friends debated the futility of resisting God’s judgements.   Isaiah wrote of God’s sovereign power over creation.  The Psalmists declare God’s inscrutable wisdom.  And in Romans 9, men facing God’s decrees rightly declare, “who can resist His will?”  

The scope of God’s sovereignty is absolute and pervasive.   It is irresistible.  The Westminster Shorter Catechism summarizes God’s the scope of God’s sovereignty well when it asks.

What are the decrees of God? The decrees of God are His eternal purpose, according to the counsel of His will, whereby, for His own glory, He hath foreordained whatsoever comes to pass.

Westminster Shorter Catechism, Question 7

Even before the beginning of all things the Lord decreed and ordained every last detail that would come to pass.   He did not consult anyone nor does he change.   He depends upon nothing he has made, nor is contingent upon anything that is. There is no resistance to his will.   Resisting God is futile!  And more than that, when we understand God’s goodness and grace, why would we want to?   Yet, the ugly reality of our sin is that we do resist.  We have rebelled against God’s grace?  Every sin is a rejection of God’s Lordship.  Our spirit of resistance is not merely an American ideal, but deeply ingrained in our fallen nature.  Who can resist his will?  Resistance is futile – but it does not stop us from trying.

But we are in good company.   Many faithful men in the Bible struggled with obedience.   God’s patience toward them should encourage us to stop kicking against the goads.   God’s call to Moses in Exodus 3 is remarkable.   Late in life, Moses receives the call he always wanted.   Out of a burning bush at the foot of a desolate mountain, God spoke and called Moses to deliver his people.   Moses had waited a lifetime for this opportunity.   But now in is waning years, was it too late? 

Moses’ response to God is somewhat unexpected.   The man who forty years ago rose quickly and decisively to right every wrong and to seek justice for every injustice, now wavers.   He attempts repeatedly to excuse himself from God’s call.   Four times Moses makes excuses and offers objection after objection.   Finally, he simply asks God to find someone else.    But resistance is futile.  God’s call is a command not an offer – a promise, not a proposition.  

Have you resisted God’s calling?   The calling to come to Christ or to serve Him?  How is that working out?  Peace will never come by resisting the Lord’s good and gracious calling.   Resistance is futile.   Moses had to learn this.  And so do we.   God was patient and kind to Moses, even in his struggle to obey.  And he is patient and kind with us.   Join us this Lord’s Day as we examine Exodus 3:11-4:17 and consider the futility and the foolishness of resisting God.

We meet on the square in Pottsville, right next to historic Potts’ Inn at 10:30 am for worship.  Get directions here or contact us for more info.  Or join us on Facebook Live @PottsvilleARP or YouTube.