Stephen on Trial

A Broadcast with R.C. Sproul

http://us2.campaign-archive1.com/?e=10e1a68c17&u=32a41d449a635dc91898c8337&id=0357c38602

Advertisements

The Love of God – podcast

Get it and many other podcast in iTunes:

https://itunes.apple.com/us/podcast/renewing-your-mind-r.c.-sproul/id110916650?mt=2

The Role of Experience

by 

We’re living in a day when personal experience has been elevated above everything else as the final criterion of right and wrong. Just think of all of the people who try to justify themselves on the basis of what they feel. Divorce is routinely excused on the basis of a married couple’s no longer feeling like they are in love. We are told that homosexuality should be embraced as a moral good because some homosexuals report having felt an attraction to the same sex from a young age. Even many professing Christians make their decisions about right and wrong based on what they feel.

It’s hard to have a discussion with someone who makes their experience the final arbiter of reality. Many people embrace the old adage that “a person with an experience is never at the mercy of a person with an argument.” Ultimately, we have to disagree with this assertion, but not because experience is not a valuable tutor. It can help us connect theory to practice and abstract concepts to concrete situations. It assists us in siftˆing through the nuances of living in this complex world. There are even some experiences that seem to prove that experience trumps argumentation. I think of the example of Roger Bannister. Before 1954, many people argued that no human being could run a mile in under four minutes. Bannister broke that record, proving by experience that the argument was invalid.

Continue: http://www.ligonier.org/learn/articles/role-experience/

The Battle with the World – Sproul

A Broadcast with R.C. Sproul

If you are a Christian, then you are at war.

The Battle with the Devil – Sproul

Listen Now

The Myth of Chance – podcast

http://renewingyourmind.org/2017/06/13/the-myth-of-chance#play

Loving God with Our Minds

R.C. Sproul:

The human mind is one of the most incredible aspects of creation. It is more powerful than the largest supercomputer and can solve great problems and make great discoveries. That makes the noetic effects of sin especially tragic.

The noetic effects of sin describe the impact of sin upon the nous—the mind—of fallen humanity. The faculty of thinking, with which we reason, has been seriously disturbed and corrupted by the fall. In our natural, unregenerate state, there is some-thing dramatically wrong with our minds. As a consequence of our suppressing the knowledge of God in our sin, we have been given over to a debased mind (Rom. 1:28).

It’s terrible to have a reprobate mind, a mind that now in its fallen condition doesn’t have a scintilla of desire to love God. But that is the kind of mind we chose for ourselves in Adam, so in our natural fallen condition, there is nothing more repugnant to our minds than the love of God. While we remain unregenerate, we have such an antipathy to loving God by nature that we choke at the very thought of Christ’s command to love God with our minds (Matt. 22:37).

Our minds have been corrupted by sin, but that does not mean our ability to think has been annihilated. The best pagan thinkers can still spot errors of logic without being born again. You don’t have to be regenerate in order to get a Ph.D. in mathematics. The fallen mind retains the ability to follow formal argumentation to a degree, but that ends when discussion about the character of God begins because that is where bias is so severe and hostility so great that many of the most brilliant people stumble. In fact, if a person begins their thinking by refusing to acknowledge what they know to be true—that there is a God—then the more brilliant they are, the further away from God their reasoning will lead them.

Any consideration of the human mind, therefore, must begin with the understanding that by nature the mind does not love God at all, and it will not love God at all unless and until God the Holy Spirit changes its disposition immediately and sovereignly to set the affections on Him. Regeneration is the necessary condition for loving God with our minds. Without it, there is no love of God. So, we must get rid of this idea that’s pervasive in the evangelical world that unbelieving people are seekers of God. The natural man does not seek after God. Unregenerate people who look like they are seeking after God, as Thomas Aquinas said, are seeking the benefits only God can give, not God Himself.

Note, however, that all of the mind’s antipathy toward God is not eliminated the minute we’re born again. After regeneration, for the first time in our lives, we are disposed to the things of God rather than against them. We are given a desire to have God in our thinking rather than despising the idea of having God in our thinking. But the residual effects and the power of our fallen human condition remain and are not eliminated entirely until we’re glorified in heaven. The whole pilgrimage of the Christian life in our sanctification, then, is one in which we are seeking to love God more and more with our minds.

Jonathan Edwards once said that seeking after God is the main business of the Christian. And how do we seek after God? By pursuing the renewal of our minds. We don’t get the love of God from a hip replacement, a knee replacement, or even a heart transplant. The only way we can be transformed is with a renewed mind (Rom. 12:1–2). A renewed mind results from diligently pursuing the knowledge of God. If we despise doctrine, if we despise knowledge, that probably indicates that we’re still in that fallen condition where we don’t want God in our thinking. True Christians want God to dominate their thinking and to fill their minds with ideas of Himself.

Isn’t it strange that our Lord says that we are called to love God with our minds? We don’t usually speak of love in terms of an intellectual activity. In fact, most of our understanding of love in our secular culture is described in passive categories. We speak not of jumping in love but falling in love, like it was an accident.

But real love is not an involuntary thing. It is something we do purposefully based on our knowledge of the person we love. Nothing can be in the heart that is not first in the mind. And if we want to have an experience of God directly where we bypass the mind, we’re on a fool’s errand. It can’t happen. We might increase emotion, entertainment, or excitement, but we’re not going to increase the love of God because we can’t love what we don’t know. A mindless Christianity is no Christianity at all.

If we want to love God more, we have to know Him more deeply. And the more we search the Scriptures, and the more we focus our minds’ attention on who God is and what He does, the more we understand just a tiny little bit more about Him and the more our souls break out in flame. We have a greater ardor to honor Him. The more we understand God with our minds, the more we love Him with our minds.

To love God with our minds is to hold Him in high esteem, to think about Him with reverence and with adoration. The more we love God with our minds, the more we’ll be driven to do that other thing that is alien to us in our fallen condition, namely, to worship Him. To pursue God with our minds simply for intellectual enjoyment and without the ultimate purpose of loving and worshiping Him is to miss what it means to love Him with our minds. True knowledge of God always bears fruit in greater love for God and a greater desire to praise Him. The more we know Him, the more glorious He will appear to us. And the more glorious He appears to us, the more inclined we will be to praise Him, to honor Him, to worship Him, and to obey Him.