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The Value of a Masculine Ministry: J. C. Ryle | John Piper · Reformed Thinking

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Welcome to Reform Thinking and welcome to the deep dive.
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This is where we really get into the sources you give us, trying
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to pull out the key information the the useful knowledge you
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need. We sift through it so you don't
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have to, basically trying to connect the dots.
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Exactly. And today, we're looking at
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material that brings together 2 main threads.
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First, the life of JC Rile. He was a pretty significant
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figure in the English church back in the 1800s.
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That's right, John Charles Rile. And the second thread is a
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particular idea that one of the sources discusses, using rile as
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a prime example. It's termed masculine ministry
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in that text. So we have biographical details
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on Rile, kind of a timeline of his life.
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And then these excerpts from a specific piece, it's titled The
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Power of Doctrinal Holiness by John Piper, the frank and manly
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Mr. Rile The Value of a masculine Ministry.
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Right, so that second source is clearly making an argument and
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using Ryle to illustrate it. Our goal here, then, is, well,
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twofold. First, understand Ryle himself
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based on these sources, his background, what happened to
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him, his character. And second, really dig into what
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this Piper source means by masculine ministry.
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How does it define it? What's the argument?
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What knowledge can we pull out from this specific perspective?
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Sounds good. And yet, to grasp the argument,
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you really need to know the person being used as the
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example. So let's start with Ryle.
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Who was he? Where did he come from?
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OK, lay the foundation. The sources tell us he was born
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May 10th 1816 near Macclesfield, which is in Cheshire, England.
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His parents? The source describes them as
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nominal members of the Church of England.
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Nominal meaning churchgoers in name, perhaps, but not deeply
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invested in personal faith. That seems to be the
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implication, yeah. The source notes.
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They never really embraced the kind of evangelical faith that
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Ryle himself later adopted. So not a home life centered
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around vibrant religion, it sounds like.
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OK. And his schooling.
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He went away pretty young, didn't he?
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He did boarding school from age 8 for about 3 years, and his
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reflection on that time, quoted in the Source is, well, it's
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pretty blunt. He said he was quite certain
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that I learned more moral evil in a private school than I ever
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did in my whole life afterwards. Wow, that's quite a statement
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about his early education. Doesn't paint a great picture.
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No, not at all. Then from age 11 to 18, he was
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at Eaton. You know, the famous elite
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school. Seven years there.
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Right. Talk to your education, surely?
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Academically, yes, but spiritually, Ryles assessment
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later was that religion was at a very low ebb and the preaching
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was beneath contempt. He even said most boys knew more
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about Pagan mythology than about Christianity.
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So a pattern emerging here. Prestigious institutions, but
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spiritually lacking, at least in his view.
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Seems so after Eton it was Oxford, Christchurch
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specifically from age 18 to 21 and this is where his academic
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brilliance really shown. Yeah, the source mentions he won
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the Craven scholarship and got a first class degree in classics.
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That's right, really top achievements.
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Academically, he was flying high.
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But did he enjoy Oxford overall? Apparently not entirely.
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The source quotes him saying he thoroughly disliked Oxford on
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many accounts. What really seemed to get to him
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was what he called the miserable idolatry of money and also of
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aristocratic connection. The focus on status and wealth.
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Yeah, he saw a lot of his words toadying, flattery and fawning
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upon wealth and title. It clearly rubbed him the wrong
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way, and spiritually he felt it was no better than Eaton.
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No one cared for our souls, he said.
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So up to age 21 we have this picture.
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Nominally religious background, very successful academically,
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even athletic. Wasn't he captain of Crooked at
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Eaton? Yes, the source mentions that he
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felt the leadership skills learned there were useful later
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on. Right.
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But despite all that, his own view was that he had no true
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religion at all. He actually says he never prayed
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or read the Bible between ages 7 and 21.
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It's a stark self-assessment. Even his home, while
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respectable, had not a bit of true religion in it, in his
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words, which really sets the scene for what happened next.
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The big change. The source calls it a thorough
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and entire change. Exactly this happened around the
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end of 1837, just after he finished at Oxford.
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Ryle describes it as a complete alteration in my view of
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religion, something extremely great that had a sweeping
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influence over his whole life from then on.
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And the source explicitly labels this as what the Bible calls
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conversion or regeneration, A fundamental spiritual
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transformation. Yes, Ryle himself put it very
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plainly. Before this change, he felt he
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was dead in sins and on the High Road to hell.
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Afterwards, he considered himself alive and had a hope of
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heaven. It wasn't gradual, it was a
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distinct shift. OK, So what brought this about?
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The source points to a few specific factors conspiring
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together, right? It does 3 main things seem to
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come together. First, he got seriously ill.
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He was confined to bed and is during this illness that he
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specifically remembers. He began to read my Bible and
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began to pray. Illness as a catalyst.
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That's not uncommon, forcing someone to stop and think.
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Right. The second factor was a new
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church starting up in his hometown, Macclesfield.
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Ryle felt the churches he known didn't really preach the Gospel
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clearly, but this new one did. And he was drawn to it.
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Yes, and interestingly, the source quotes him saying he was
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drawn partly because he was being criticized.
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He mentions his natural independence, combativeness and
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love of minorities, suggesting that the opposition made him
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suspect these preachers might actually be right about
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something. That's fascinating.
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His own personality, his sort of contrarian streak, actually
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played a part in pointing him towards the gospel.
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It adds an interesting layer, doesn't it?
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The third factor we was reading. He came across several
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evangelical books that made a big impact.
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Which ones does the source mention?
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Books by Wilberforce, Angel, James, Thomas Scott, John
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Newton, Milner, Bickersteff, Solid Theological and practical
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Christian writings. So you have this convergence,
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personal crisis, prompting reflection, hearing the gospel
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clearly preached, and then engaging with these Christian
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writings. What specific truths clicked for
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him during this time? He said several things seem to
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flash upon me like a sunbeam that winter.
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Things like, first, a real sense of his own sinfulness,
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understanding his standing before God.
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Second, the preciousness of Christ, who he is, what he did.
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Third, the value of the Bible is God's Word. 4th the necessity of
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coming out from the world, not just blending in. 5th The need
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to be born again. A real spiritual rebirth.
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And the last one was quite specific, something about
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baptism. Yes, he mentioned the enormous
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folly of the whole doctrine of baptismal regeneration.
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That idea, common in some Anglican circles, then that
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baptism itself automatically regenerates an infant
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spiritually. For Ryle, his own experience of
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conscious conversion made that view seem completely inadequate.
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Right. It clashed with his
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understanding of needing a personal radical change.
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And how did he ultimately view this transformation?
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Whose work was it? He was very clear on that.
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He attributed it entirely to the free sovereign grace of God.
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He saw it as the most significant event of his life,
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divinely orchestrated. OK, so early 1838.
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Ryle is a changed man, fresh out of Oxford.
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Brilliant results. You'd think he's set for a
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certain career path, maybe law, politics, something using that
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intellect. That might have been the
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expectation, but for the next 3 1/2 years until mid 1841, the
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source says, he mainly work in his father's bank.
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That seemed to be the plan. Until it wasn't.
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What happened in June 1841? A massive disruption.
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His father's bank failed. Complete financial ruin.
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Bankruptcy. Just like that.
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Overnight basically. Riles description quoted in the
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source is dramatic. Every single acre and penny my
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father possessed had to be given up.
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We get up 1 summer's morning with all the world before us as
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usual, and went to bed that same night completely and entirely
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ruined. That's staggering, utterly
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devastating for the family and for Raoul himself at age 25.
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How did he react? He describes it as incredibly
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traumatic. He even says that if he hadn't
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been a Christian at that point, he doesn't know if he should not
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have committed suicide. It shows the depth of the shock.
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And it stayed with him. Oh yes.
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He wrote about it over 30 years later, saying he still felt the
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effects and remember the humiliation daily.
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He said it inflicted a wound on my body and mind.
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He also made a point that people feel things deeply, even if they
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don't show it outwardly. A lasting scar.
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But how did his faith shape his view of this catastrophe?
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This is key. The source emphasizes his belief
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in God's sovereignty. He saw the ruin not just as a
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disaster, but as God's decisive hand shaping his future.
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He's quoted saying he had not the least doubt it was all for
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the best. All for the best, even total
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ruin. That's what he believed.
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He thought if the bankruptcy hadn't happened, he'd likely
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have gone into Parliament, never become a clergyman, and maybe
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even made shipwreck and spiritual things.
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He saw it as a painful but necessary redirection by God.
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He would have wished it otherwise, looking back.
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That's a remarkable perspective on suffering, seeing God's hand
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even in financial collapse. So his banking career was over.
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How did he end up in the church ministry?
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With his plan shattered, he had no idea what was going to
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happen. Then an opportunity came up.
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A local rector, Reverend Gibson, knew about Ryle's conversion and
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abilities and asked him to become CURE, basically assistant
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minister at a nearby parish called Exbury.
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Was this something Ryle had always wanted?
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Secret ambition, maybe? Not at all, according to the
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source, he states very clearly. I never had any particular
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desire to become a curgy man. He felt people who thought
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ministries suited his natural tastes were totally and entirely
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mistaken. So why did he accept?
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He felt he had no other option, he said.
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He felt shut up to do it and saw no other course of life open to
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me. He actually accepted with a very
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heavy heart. Wow, not exactly leaping at the
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chance, more like being backed into a corner by circumstances.
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That's how he portrays it, but he went ahead.
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He was ordained in December 1841, just months after the
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bankruptcy, and started at Exbury.
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And how did he approach the work despite his reluctance?
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He seems to have thrown himself into it.
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The source mentions preparing 2 sermons every Sunday, speaking
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extemporaneously other times, and visiting 60 families a week.
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Very hands on. He even helped practically
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during a scarlet fever outbreak, getting supplies to people.
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So he didn't shirk the duties, but he didn't stay long at
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Exbury. No, only two years.
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He resigned in late 1843 due to health problems.
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The source says the rural district didn't suit him.
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He developed constant headaches, indigestion, heart issues,
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problems that apparently troubled him for years
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afterwards. The intense workload maybe
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combined with the environment. Seems likely a pattern of
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pushing himself physically emerges after XP.
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There was a very brief curacy elsewhere, then he took on a
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longer role. Right.
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Where did he go next? In 1844, age 28, he became
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rector of Helmingham in Suffolk, a more settled position, and he
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stayed there for 17 years, the source notes.
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His income there was finally enough to support a wife, which
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was factor in his decision. And it was at Helmingham that he
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experienced quite a lot of personal hardship, wasn't it,
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Particularly with his marriages. Yes, deep sorrows.
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He married his first wife, Matilda Plumpre, shortly after
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arriving in 1844. They had a daughter, Georgina,
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in 1846 but Matilda died just over a year later in June 1847.
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So young and left with an infant daughter.
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That's heartbreaking. Terribly sad.
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A couple of years later, in 1849, he married again to Jesse
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Walker. And was that marriage happier?
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The source describes their ten years together as years of
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singular trials. Jesse suffered from Bright's
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disease, a serious kidney condition, and was often unwell.
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So more difficulty, constant worry and care for an I'll
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spouse. Yes, despite her illness, they
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had four children together, Isabel, Reginald, Herbert and
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Arthur. But then Jesse died in May 1860
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after her long illness. Leaving him a widower again,
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this time with five children, the oldest only 13.
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That's right, an immense burden and he felt it keenly, the
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source quotes him saying. It was a heavy strain upon me,
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both in body and mind, wondering how he lived through it.
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He even wrote later about the difficulty, didn't he?
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Yes, he wrote, that no position in this world is so trying to
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body and soul as that of the minister who has left a widower
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with a young family and a large congregation.
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You can hear the weight of that experience.
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It really gives you a sense of his resilience, carrying that
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personal grief and responsibility alongside his
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church duties. Where did he move after helming
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him? The year after Jesse's death,
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1861, he moved just 10 miles away to become vicar of
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Stradbroke, also in Suffolk, and he stayed there for 19 years.
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And he married 1/3 time. Yes.
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In October 1861, age 45, he married Henrietta Leyclaus.
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They were married for 28 years until her death in 1889, so he
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outlived all three of his wives. Incredible sorrow throughout his
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life and he raised those five children.
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The source mentioned something about their later paths.
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It does note, somewhat poignantly perhaps, that none of
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his sons seem to fully follow in his specific evangelical
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footsteps. Reginald became a doctor with no
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stated faith, Arthur an artist with no reported religious
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leanings. Herbert became a clergyman, but
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the source says he leaned towards liberal theology, though
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he still spoke warmly of his father's care.
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A complex family picture. It really underlines the
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personal trials he navigated. But during these years in rural
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Suffolk, 36 years in total between Hummingham and
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Straggart, he somehow became a major national figure.
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How did that happen? Primarily through his writing
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and speaking, He wasn't confined to his local parishes.
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His influence spread far and wide.
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He became known, the course says, as the Prince of Tract
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writers. Prince of tract writers.
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I like that. What exactly was he writing?
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A huge amount. Evangelistic tracts aiming to
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persuade people, devotional commentaries, works explaining
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key Christian doctrines, historical writings.
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A lot of it grew out of his sermons.
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Does the source name any key books?
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Yes, it mentions titles still known today, Knots, Untied, Old
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Paths, Holiness, and Practical Religion, and it singles out
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Holiness is the one he's probably most famous for now.
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So here's this Oxford classic scholar who could have done
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anything, becoming famous for writing these, well, often quite
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simple booklets and books aimed at ordinary people, all while
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serving in these country villages.
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The source definitely highlights that contrast.
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It suggests it shows his zeal for practical faith, for
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holiness, for church reform, and crucially, his desire to
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communicate clearly to everyone. JM Packer is quoted saying Ryle
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always asked not just is it true, but also what effect will
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this have on ordinary people when writing?
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Real focus on accessibility and impact.
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What was his position within the Church of England?
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Was he aligned with a particular group?
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He's described as a staunch evangelical churchmen, very
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loyal to the Book of Common Prayer in the 39 articles, which
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he saw is fundamentally reformed.
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But he wasn't sectarian. He respected dissenters,
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Protestants outside the CV like the Baptist preacher Charles
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Spurgeon. Spurgeon called him the best man
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in the Church in England, didn't he?
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High praise from outside. It was, and Ryle admired
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Spurgeon's preaching, too. Ryle's passion was really for
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renewing the Church of England based on biblical principles.
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He believed in its potential when true to his foundations.
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OK, that gives us a really solid picture of Ryle the man, his
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experiences, his ministry. Now let's pivot to that core
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concept from the Piper source. This idea of masculine ministry,
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right? The source is quite explicit
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that examining Ryle's life is intended to clarify and commend
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this concept. It even mentions Archbishop
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McGee calling Ryle, Frank and Manley back in 1868, suggesting
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these traits were already associated with him.
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So Ryle is the case study. How does the source build its
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case for what it calls a masculine feel to Christianity
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in the 1st place? What's the reasoning given?
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The argument presented is that God's self revelation in the
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Bible predominantly uses masculine imagery and roles.
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It points out God is revealed as King not queen, Father not
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Mother. The Son of God is eternally the
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Son. OK, the divine titles.
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Then it moves to earthly structures.
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All priests in Israel were men. Jesus came as a man.
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He chose 12 men as apostles to lead the church.
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The source highlights the apostles instructions for church
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overseers or elders, those with teaching authority to be men.
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And similarly, in the family structure outlined in Scripture,
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the husband is designated as the head.
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So drawing on these patterns, divine revelation, church
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leadership structures, family structure, the source concludes
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that God has given Christianity A masculine feel.
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Now that phrase itself and the whole concept could raise some
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eyebrows today. Does the source acknowledge
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that? It does directly.
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It states the concept is liable to serious misunderstanding and
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serious abuse. It also says words are always
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inadequate to capture the beauty it sees in this, suggesting
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maybe it's felt more intuitively.
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It's clearly trying to head off interpretations involving
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harshness or suppression. That's an important qualifier
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from the source itself. What does it say is the purpose
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behind this structure, this masculine feel?
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Why did God design it this way according to this argument?
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The stated purpose is for the maximum flourishing of men and
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women. It stresses that God didn't
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create women to languish or be frustrated, noting their fellow
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heirs of the grace of life. So it's framed not as
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diminishing women, but benefiting them.
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That's the argument. It's presented as being for the
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sake of the glory of women and for the sake of the security and
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joy of children. It suggests positive benefits
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flow when this dynamic is understood correctly.
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The goal of leadership within this model, the source argues,
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is a community of maximum joy and flourishing for everyone and
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maximum positive impact on the world.
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It sounds like it's framing leadership as service, not
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domination. Yes, explicitly not the
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privilege of power, but the joyful burden of responsibility
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to enhance the lives of others. The aim isn't for men to be the
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ministry, but for male leadership to release and enable
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the ministry, the entire church body, every member using their
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gifts. It argues this fits God's
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nature, creation, church order, and even results in mutual joy
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between men and women. OK, that outlines the rationale
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and purpose. How does the source actually
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define masculine Christianity or masculine ministry?
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What are its components? It gives a fairly detailed
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definition. It says it means theology and
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church and mission are marked by overarching godly male
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leadership in the spirit of Christ.
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That qualifier in the spirit of Christ, linking it to humility
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and service, seems crucial. And it's not just about the
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role, but the character. Right, the source says.
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This leadership should have an ethos, a character defined by
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tenderhearted strength and contrite courage and risk
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taking, decisiveness and readiness to sacrifice for the
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sake of leading, protecting and providing for the community.
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Tenderhearted strength, contrite courage.
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Those are interesting combinations.
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They are, and the source grounds this possibility only in the
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death and resurrection of Jesus, suggesting it's a grace enabled
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character, not just natural machismo.
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It also involves God inclining men toward humble Christ
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exalting initiative and women towards joyful support,
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intelligent helpfulness and fruitful partnership.
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That's a dense definition, emphasizing specific virtues
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lived out in leadership and a complementary relationship.
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The source then uses 8 traits illustrated by rile to flesh
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this out. Let's walk through those.
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OK, the first trait, illustrated by Rile, is taking the lash of
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criticism. What's the core idea there?
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The idea presented is that in public ministry, criticism is
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unavoidable, and the source argues it's more fitting that
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men take the lash than to unnecessarily expose women to
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this assault. It uses the analogy of men being
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at the head of the troop to take the first bullets.
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Men as the primary shock absorbers for public opposition.
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How does Ryle illustrate this? We know he was controversial.
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Exactly. The source connects his public
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stance directly to this. Because Ryle took firm positions
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against liberalism, ritualism, worldliness within the church.
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He faced, as a source puts it, brutal criticism.
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It quotes some really harsh examples.
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The Liverpool Review calling him a disastrous Episcopal failure,
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Figaro saying his name would stink in history.
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Vicious stuff. He certainly didn't shy away
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from taking heat for his beliefs.
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How does the source explain why facing this criticism is
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presented as particularly masculine?
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It's careful here, it says. It's not that women can't endure
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it, maybe even more courageously than men sometimes.
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The point isn't capability. The point, according to the
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source, is that godly men prefer to take it for them rather than
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thrust them into it. There's a perceived sense of
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fitness when a man bears this public burden, and an
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awkwardness if women have to step up because men are absent
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or unwilling. Ideally, men should be strong
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enough for women to rejoice in the men rather than take their
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place on the firing line. So it's framed around
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responsibility and protection, not capacity.
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OK trait #2. Trait 2 is seizing full orb
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biblical doctrine meaning meaning engaging deeply with
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core Christian doctrines, their sharply cut doctrines, and
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teaching them clearly and courageously pressing their
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relevance. The source sees a failure here
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as an unmanly failure, leading to what Ryle himself called
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jellyfish. Christianity lacking substance,
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backbone, definite beliefs. Jellyfish Christianity a
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memorable phrase. How did Ryle demonstrate this
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commitment to doctrine? The source points to his
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writings where he strongly criticized the dislike of Dogma.
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Coleman In his era, he was convinced that spiritual
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vitality depended on clearly preaching foundational truths,
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Christ's death, atonement, justification by faith, human
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sinfulness, regeneration by the Spirit, and so on.
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He's quoted saying Christianity without distinct doctrine is a
21:45
powerless thing. No dogma, no fruits.
21:47
He saw doctrine as a central fuel for Christian life and
21:50
mission. How does the source link this
21:52
specifically to masculine ministry?
21:54
Again, the clarification is made.
21:56
It's not that women can't grasp or value doctrine.
21:59
They absolutely do. But the argument is that when
22:02
doctrinal foundations seem weak, men should not stand still and
22:06
wait for women to rebuild the walls.
22:08
Women should expect men to be guarding and rebuilding those
22:11
doctrinal foundations. Men, the source argues, should
22:15
feel a special responsibility for the community's life and
22:17
safety, which depends on clear doctrine.
22:20
Ryle exemplified this by proactively rebuilding those
22:24
sharp edges of gloriously clear truth.
22:26
Again, framing it in terms of proactive responsibility trait
22:29
#3. Trait 3.
22:30
Bringing out the rugged aspects of the Christian life.
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Rugged aspects like what? Like the difficult parts,
22:36
particularly the ongoing struggle against sand, the
22:38
spiritual warfare aspect, the source argues masculine ministry
22:42
involves emphasizing these challenges using language that
22:45
reflects their seriousness in the Bible.
22:47
And Ryle's book Holiness is the key example here.
22:50
Yes. The source describes it as
22:52
unsentimental and rugged. Ryle stressed that becoming holy
22:57
sanctification requires constant engagement of the will.
23:01
He called it war. He pushed back against passive
23:04
approaches like just yielding or being passive.
23:07
He is strong language. Very strong true Christianity is
23:10
a fight. A true Christian has not only
23:14
peace of conscience but war within.
23:16
He spoke of the Christian life having the tone of the soldiers
23:19
life involving conflict, a warfare, a fight, a wrestling.
23:24
No sugar coating the struggle. What's the sources link between
23:27
emphasizing this fight and masculine ministry?
23:30
Not that women don't fight sin. They do.
23:32
But the source suggests this theme of spiritual warfare
23:35
should particularly resonate with men, calling them to take
23:38
it up in the spirit of a protective warrior for the
23:40
community's sake, rather than expecting women to primarily
23:43
carry that combatant spirit for the collective church.
23:46
Interesting angle linking the warrior metaphor to a protective
23:49
instinct. OK, trait 4.
23:50
Trait 4. Making up heavy and painful
23:52
realities. What kind of heavy realities
23:54
does the source mean? The main example given is the
23:56
doctrine of hell. The argument is that godly,
24:00
loving, manly leadership involves addressing difficult
24:03
biblical truths, even unpopular ones, like hell, without
24:07
minimizing or distorting what Scripture says.
24:10
And Ryle did this. We know he opposed universalism.
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Yes, the source highlights that he preached and wrote plainly
24:17
about the reality and eternity of hell, countering the kinder
24:20
theology that downplayed judgement.
24:22
He felt it was a positive duty based on Scripture, even though
24:25
he confessed he spoke of it only with pain and sorrow.
24:29
He noted Jesus himself spoke severely about it.
24:31
So courage to teach hard truths faithfully, even when personally
24:35
difficult. What's the masculine connection
24:37
according to the source? Not that women can't bear this
24:39
truth, but the source suggests mature manhood includes an
24:43
inclination to spare her that load and its costs.
24:45
If We Can uses the striking image we carry for her the
24:49
flaming coals of final condemnation, again it's framed
24:53
as taking on the burden, the weight, of proclaiming difficult
24:55
truths, partly as a protective act.
24:57
That's a vivid image trait 5. Trait 5.
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Heralding truth with urgency and forcefulness.
25:02
This relates to preaching style. Yes, the source distinguishes
25:05
preaching kerosene, heralding like a King's messenger, from
25:09
teaching D Daska. Heralding involves, it argues, a
25:13
certain emotional engagement, urgency, forcefulness,
25:15
conviction, delivering the King's message about ultimate
25:18
realities. And this, the source argues, is
25:21
a manly task. How did Ryall's preaching fit
25:23
this Herald model? The source describes his style
25:27
as having electric force. Use a brisk, spare, punchy
25:30
style, short sentences, rib jabbing, drum beat, rhetoric.
25:34
He aimed to be simple but powerful, avoiding preaching
25:37
that was dry, heavy, stiff, dull, cold, tame.
25:41
The source mentions A sermon excerpt titled Do Not Linger as
25:44
an example of his urgency. Sounds very direct and
25:46
energetic. The source's reasoning for
25:48
linking this heralding style to masculine ministry?
25:51
Again, not that women can't speak forcefully, but the
25:54
argument is that godly men have an intuition, a sense from their
25:57
God-given nature, that this kind of authoritative public
26:00
proclamation, turning hearts to God, is primarily their
26:04
responsibility, especially the church gathering.
26:07
And godly women, it suggests, appreciate when men fulfill this
26:10
humbly and gracefully. OK trait #6.
26:13
Trait 6. Welcoming challenges of
26:15
courageous leadership. This seems more about the
26:17
practicalities of leading. It is guiding people, making
26:20
decisions, discerning direction, having the strength to resist
26:24
negative pressures and lead towards spiritual health and
26:26
fruitfulness. It involves decisive strength
26:29
against opposition without whining or self pity.
26:32
How did Ryle embody this? The source points to his overall
26:35
character, brains, energy, vision, drive, independence,
26:39
clear head, kind heart and so on.
26:42
Bishop Moles description is quoted.
26:44
That man of granite with the heart of a child.
26:46
Strength and tenderness combine. Ryle himself said he cared
26:51
nothing for anyone's opinion when truth was at stake.
26:54
Resolved not to consider one jot who was offended.
26:57
He faced down liberalism and ritualism, saying none of these
27:01
things move me. Real firmness and resilience.
27:04
The sources take on the masculine dimension here.
27:06
It acknowledges that joy in truth is good in any leader, but
27:11
it argues that masculine ministry specifically involves
27:13
looking at the opposition and the glorious truth and feeling a
27:16
glad responsibility to lead people through the challenges.
27:20
That decisive carrying forward is linked to the masculine role.
27:23
OK, Trait 7 is interesting. Advocating for women's
27:25
ministries. Yes, this might seem surprising
27:27
at first glance within this framework.
27:29
What's the sources logic? How does promoting women's
27:31
ministry fit into masculine ministry?
27:34
The argument is the godly male leadership should actively
27:37
support and promote the various vital ministries of women.
27:40
It loops back to the goal of maximum joy and flourishing for
27:43
everyone and maximum impact. Leadership isn't about holding
27:47
power, but the joyful burden of responsibility to enhance the
27:51
lives of others, so enabling others, not centralizing
27:55
ministry in oneself. How did Ryle demonstrate this?
27:59
The source says Ryle was outspoken in his zeal for women
28:02
in the various ministries. He highlighted women praise by
28:05
Paul in Romans 16. He explicitly rejected the idea
28:08
that great usefulness is for men only.
28:11
He pointed out women's crucial influence in homes, their
28:13
suitability for certain pastoral visiting, and their ability to
28:17
do incalculable good. He supported missions focused on
28:20
reaching women, like the Zenana Mission.
28:22
Clear examples of him actively supporting women's roles and the
28:25
source connects this by saying. That the aim of leadership is
28:28
the fullest engagement of every member, freeing the ministry of
28:31
the whole body, men and women, according to God's Word and for
28:33
His glory. So advocating for women's
28:36
ministry is presented as a core function of this leadership.
28:38
Makes sense within that framework and the final trait
28:42
#8. Trait 8.
28:45
Modeling, protection, nourishing, cherishing a family.
28:49
Bringing it back to the home front, how is this part of the
28:52
leadership calling? The source argues that modeling
28:55
care for one's wife and children, protecting,
28:57
nourishing, cherishing them is integral to this calling,
29:00
especially for leaders. It mentions Rile's writings for
29:03
children, like his book Boys and Girls Playing, showing his
29:07
concern for them. And Rile's own life, with the
29:09
loss of three wives and raising five children, was certainly a
29:12
testing ground for this. Immensely so.
29:15
The source acknowledges this, noting he loved and buried three
29:18
wives and raised five children. Despite the immense difficulty,
29:22
his children's testimonies apparently praised his care.
29:25
We heard his own words about the strain of being a widower
29:27
minister with a young family. So the source sees his
29:30
perseverance in family duty, even through deep trial, as
29:33
demonstrating this protective, nourishing aspect linked to
29:37
masculine ministry. Exactly that, faithfulness in
29:40
the demanding home life is presented as part of the calling
29:44
part of the masculine ministry. So those are the 8 traits the
29:47
source lays out using Ryle as the living example.
29:50
That's a comprehensive look at the sources argument and its use
29:54
of Ryle. Before we wrap up, let's just
29:56
quickly cover Ryle's final chapter.
29:58
He didn't stay in Stradbroke forever.
30:00
No, after 36 years in those rural parishes, in 1880 at age
30:04
64 he got a major new appointment, first Bishop of the
30:09
new Diocese of Liverpool. A huge change from villages to a
30:13
massive industrial city of over 700,000 people with all its
30:17
urban challenges. A big shift for a man in his mid
30:19
60s. How did he handle being a
30:21
Bishop? He served for 20 years, poured
30:23
himself into the spiritual needs of the city, tackled social
30:26
issues like drunkenness. The source gives some stats
30:29
suggesting significant impact. 42 new churches built.
30:32
Clergy numbers boosted significantly.
30:34
Confirmations nearly doubled. Remarkable activity even late in
30:37
life. He served right up until his
30:38
death. Almost.
30:39
He stopped working just two months before he died on June
30:41
9th, 1900. He was 84.
30:43
And his gravestone. The source mentions 2 verses.
30:46
Yes, verses that seem to sum up his life and message.
30:50
First. Second Timothy 4.7 I have fought
30:53
a good fight. I have kept the faith that
30:55
captures the struggle, the fight.
30:57
He emphasized Ephesians 2.8. By grace are ye saved through
31:02
faith, representing the gift, the sovereign grace that he
31:06
believed converted him and underpins everything.
31:09
The source sees these two, the fight and the gift, as
31:12
encapsulating his message. They definitely resonate with
31:15
everything we've discussed. Just thinking back, you can
31:18
really see how his life experiences, as the source
31:21
presents them connect to those 8 traits.
31:23
Absolutely. The conversion grounds his
31:25
doctrinal conviction trait 2 and sense of spiritual warfare trait
31:29
3. The bankruptcy fuels his
31:30
resilience and reliance on God Trait 6 and pushes him into
31:33
ministry Trait 6 again. The illnesses and especially the
31:36
family tragedies, losing lives, raising children alone, deeply
31:39
inform his understanding of life's ruggedness, Trait 3 and
31:42
his modeling of family care under direct trait 8.
31:45
Right and his long rural ministry focused on clear
31:48
writing for ordinary people demonstrates his commitment to
31:52
accessible truth traits 2/5 and his wide influence Trait 5.
31:57
Facing all that criticism clearly shows him taking the
31:59
lash Trait 1 and displaying courageous leadership trait 6.
32:04
Even his early leadership in cricket and dislike of Oxford
32:07
social climbing likely fed into his direct leadership style.
32:11
Trait 6. The source definitely weaves
32:13
these threads together. Presenting Rile's life is a
32:15
compelling illustration of the characteristics it values and
32:18
what it terms masculine ministry.
32:20
It argues this concept aligns with God's nature, creation,
32:23
church structure and leads to mutual flourishing.
32:26
That's the case it makes using rile as the central exhibit.
32:29
Well, we've certainly covered a lot of ground in this deep dive.
32:32
We've looked at JC Rile's life, his background, conversion
32:34
trials, ministry writing, leadership, and we've examined
32:37
how this one particular source uses him to explain and commend
32:41
its concept of masculine ministry.
32:43
And we've unpacked the sources definition that idea of godly
32:47
male leadership in Christ spirit marked by tender hearted
32:50
strength, contrite courage, decisiveness, sacrifice and walk
32:55
through those 8 traits that highlights with examples from
32:57
rile. It's definitely rich material,
32:59
offering a detailed portrait of Rile and a specific viewpoint on
33:03
leadership and gender roles within a Christian framework,
33:06
all based on the sources provided.
33:07
It is, and the source itself suggests that knowledge is best
33:10
used when we think it through to consider its application.
33:14
So as you, the listener, reflect on Ryle's story as presented
33:18
here that challenges the convictions, how this source
33:21
interprets his life through the lens of masculine ministry,
33:24
perhaps consider what stands out.
33:26
Is there anything in particular that prompts further thought or
33:29
reflection for your own understanding or context?
33:31
That's a good question to ponder.
33:33
Thanks for joining us on this deep dive into the sources on JC
33:36
Ryle and this specific exploration of masculine
33:39
ministry. Hopefully it's given you
33:40
valuable insights to consider.