I concluded part 2 of this little series with a challenge:
What we need is a change in our affections. We need to change not what we feel nor even what we know but what we love.
The question is: How does one do that?
Our guide (in part 2 in particular) has been Jonathan Edwards and his classic Treatise Concerning Religious Affections. What does Edwards say about how to stimulate the affections?
We should first acknowledge that this question is not his primary concern. His treatise is not so much about how to get a few more affections happening, but how you tell a true or ‘gracious’ affection from a false or worldly one. However, as he describes (in quite exhaustive detail!) what makes for a true or gracious affection, we also learn quite a lot about how they stirred or stimulated.
Space is limited, so here are just four key points from Edwards: (Quotes are from Volume 1 of the Banner of Truth edition of Edwards’s works, Edinburgh, 1974.)
- True affections “arise from those influences and operations on the heart that are spiritual, supernatural and divine“ (p. 264). In other words, they come from God—not from some striking or strange occurrence that excites the heart. You may hear a word from God in an unusual way, or with a strong personal impression that he is speaking directly to you, or with a sudden and powerful sense of conviction. But none of these indications are particularly ‘spiritual’ or indicative of gracious affections. It is the excellency and spiritual activity of God that incites our love and affections, not the surprising or unusual manner of us hearing about him.
- The real foundation of gracious affections is the “transcendently excellent and amiable nature of divine things, as they are in themselves; and not in any conceived relation they bear to the self or self-interest“ (p. 274). In other words, a genuine love of God doesn’t arise merely from being grateful for what I have received from God—that is, from self-love. It is an attraction to or love towards God as he is in himself.
- Truly holy affections are grounded on the “moral excellency of divine things“ (p. 278)—that is, on God’s holiness (incorporating his righteousness, faithfulness and goodness). This is what drives our love for him, not what Edwards calls his ‘natural’ attributes (e.g. that he is much bigger, stronger, and smarter than us). God’s goodness and holiness are what renders God’s other attributes lovely: his wisdom is lovely and attractive because it is holy wisdom; likewise his strength power and majesty. When these things are allied with unholiness (in the devil), they make him more terrible, not more attractive!
- If this is true, then the affections are stirred as we come to understand and appreciate more clearly who God is:
Truly spiritual and gracious affections … arise from the enlightening of the understanding, to understand the things taught of God and Christ, in a new manner. There is a new understanding of the excellent nautre of God and his wonderful perfections, some new view of Christ in his spiritual excellencies and fulness; or things are opened to him in a new manner, whereby he now understands those divine and spiritual doctrines which once were foolishness to him … There are many affections which do not arise from any light in the understanding; which is a sure evidence that these affections are not spiritual, let them be ever so high. (p. 282)
So the simple answer? Stirring the affections doesn’t happen by concentrating on the affections, let alone the emotions, but by fixating on God. The more clearly, powerfully, prayerfully and compellingly we hold up the truth of God and Christ before people (in dependence on the Holy Spirit), the more will their hearts be stirred to love God for his holiness, and to hate sin for its wickedness.
How well does this happen in church in your neck of the woods?
I like where you have gone with this series Tony, thanks for it. I think we are going to spend more time talking about this sort of thing, especially now that competing visions of the Reformed faith are setting up shop in Sydney, ones that are more experiential in nature (I’m thinking Sovereign Grace here, but I suspect there will be others).
I think our (SA) preachers have done well with the “clear” part of your forumula, but perhaps less well with the “compelling” part. One of the reasons that Piper sets hearts on fire is because he so obviously is excited himself by the grand picture of God he is presenting.
Great posts, Tony, thanks!
Your conclusion, however, warrants detailed exploration, for that’s where the practical issue lies –
Some are suggesting that our church culture can obscure and dampen the portrayal of a glorious, beautiful and fearsome God.
The ‘more emotion’ camp (although this way of putting the issue is, as you say, unhelpful) fears that a too-reserved and merely-rational church culture actually misrepresents God and his word.