The Law & The Gospel

In order to recover the sufficiency of Scripture we must once again learn to distinguish the Law and the Gospel as the "two words" of Scripture. For the Reformers, it was not enough to believe in inerrancy. Since Rome also had a high view of Scripture in theory, the Reformers were not criticizing the church for denying its divine character. Rather, they argued that Rome subverted its high view of Scripture by the addition of other words and by failing to read and proclaim Scripture according to its most obvious sense.

At the heart of the reformation's hermeneutics was the distinction between "Law" and "Gospel." For the Reformers, this was not equivalent to "Old Testament" and "New Testament;" rather, it meant, in the words of Theodore Beza, "We divide this Word into two principal parts or kinds: the one is called the 'Law,' the other the 'Gospel.' For all the rest can be gathered under the one or other of these two headings." The Law "is written by nature in our hearts," while "What we call the Gospel (Good News) is a doctrine which is not at all in us by nature, but which is revealed from Heaven (Mt. 16:17; John 1:13)." The Law leads us to Christ in the Gospel by condemning us and causing us to despair of our own "righteousness." "Ignorance of this distinction between Law and Gospel," Beza wrote, "is one of the principal sources of the abuses which corrupted and still corrupt Christianity."1

Luther made this hermeneutic central, but both traditions of the Protestant Reformation jointly affirm this key distinction. In much of medieval preaching, the Law and Gospel were so confused that the "Good News" seemed to be that Jesus was a "kinder, gentler Moses," who softened the Law into easier exhortations, such as loving God and neighbor from the heart. The Reformers saw Rome as teaching that the Gospel was simply an easier "law" than that of the Old Testament. Instead of following a lot of rules, God expects only love and heartfelt surrender. Calvin replied, "As if we could think of anything more difficult than to love God with all our heart, all our soul, and all our strength! Compared with this law, everything could be considered easy...[For] the law cannot do anything else than to accuse and blame all to a man, to convict, and, as it were, apprehend them; in fine, to condemn them in God's judgment: that God alone may justify, that all flesh may keep silence before him."2 Thus, Calvin observes, Rome could only see the Gospel as that which enables believers to become righteous by obedience and that which is "a compensation for their lack," not realizing that the Law requires perfection, not approximation. Continue at Michael Horton

See Also: Is the Law Gracious?

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The Elephant in the Room

This past week a firestorm erupted over the recent “Elephant Room 2.”  The controversy centers around the decision to invite Bishop T.D. Jakes to participate in the event.  The central questions in the debate are 1) whether or not Bishop Jakes holds to the historic, orthodox doctrine of the Trinity, 2) whether it was appropriate to invite (and feature) him without first having clarified his position on this cardinal doctrine, and 3) whether he cleared up the matter. 

I was scheduled to speak at Harvest Bible Chapel on the weekend following ER2 which raised significant questions about my stance on the matter.  While I do not consider it my responsibility to comment on every controversy, I do recognize my duty to clarify matters with which I am involved directly, and/or those that impact the congregation I am called to shepherd.  Hence, my explanation now.

My Invitation to ER2

In October of 2011, I was invited to participate in The Elephant Room 2.  The invitation followed Mark Dever’s decision to pull out.  James MacDonald called me and asked me to take his place.  He also informed me of the controversy at that time surrounding the invitation to Jakes and Dever’s decision to pull out, and that Crawford Loritts had agreed to fill in.  I knew James MacDonald only indirectly, and I had only recently heard of the Elephant Room. 

Initially, it sounded like a very good idea to “pin Jakes down” on the Trinity.  My area of emphasis in my theological training is Evangelism/Apologetics.  Moreover, I addressed Jakes’s modalism in my first book in 2004, so I am well aware of the issues in question, and believed I could make a contribution.  Also,  to my delight, James indicated that Jakes had abandoned Oneness Pentecostalism, rejected Modalism, and, he believed, Jakes would make that clear at ER2. Continue at Voddie Baucham

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 See Also: Book Review: T.D. Jakes: Various Works

 

AND -  A Mega-Friday DL on TD Jakes and Elephants in the Room

Why John Piper Isn’t a Millionaire

John Piper preached a sermon yesterday on giving that I hope everyone will listen to. It is the only time I have ever heard him talk with specificity about how he spends his own money. He acknowledges the risk of sharing his own story but rightly concludes it is worth the risk to share.

Piper says that he gives away all of the copyrights to the books that he writes to the Desiring God Foundation. So he gets none of the royalties from his books. Why does he do this? Because he knows he would be a millionaire if he didn’t, and he doesn’t trust his own heart with those kinds of riches. For Piper, the issue is not how much money you make but how much you keep. He is apparently keeping very little.

This is one of the reasons why Piper is a hero to me. I know that Piper is just a regular guy; he’s human and sinful like the rest of us. Still, he’s a regular guy who fights with all his might to pursue his joy in God. God, help us all to do the same. Continue at Denny Burk

Your Own Personal Jesus

Citing examples from TV, pop music, and best-selling books, an article in Entertainment Weekly noted that "pop culture is going gaga for spirituality." However,

[S]eekers of the day are apt to peel away the tough theological stuff and pluck out the most dulcet elements of faith, coming up with a soothing sampler of Judeo-Christian imagery, Eastern mediation, self-help lingo, a vaguely conservative craving for 'virtue,' and a loopy New Age pursuit of 'peace.' This happy free-for-all, appealing to Baptists and stargazers alike, comes off more like Forest Gump's ubiquitous 'boxa chocolates' than like any real system of belief. You never know what you're going to get. (1)

The "search for the sacred" has become a recurring cover story for national news magazines for some time now; but is a revival of "spirituality" and interest in the "sacred" really any more encouraging than the extravagant idolatry that Paul witnessed in Athens (Acts 17)? 

Not only historians and sociologists but novelists are writing about the "Gnostic" character of the soup that we call spirituality in the United States today. In a recent article in Harper's, Curtis White describes our situation pretty well. When we assert, "This is my belief," says White, we are invoking our right to have our own private conviction, no matter how ridiculous, not only tolerated politically but respected by others. "It says, 'I've invested a lot of emotional energy in this belief, and in a way I've staked the credibility of my life on it. So if you ridicule it, you can expect a fight." In this kind of culture, "Yahweh and Baal-my God and yours-stroll arm-in-arm, as if to do so were the model of virtue itself."

What we require of belief is not that it make sense but that it be sincere....Clearly, this is not the spirituality of a centralized orthodoxy. It is a sort of workshop spiritu-ality that you can get with a cereal-box top and five dollars....There is an obvious problem with this form of spirituality: it takes place in isolation. Each of us sits at our computer terminal tapping out our convictions....Consequently, it's difficult to avoid the conclusion that our truest belief is the credo of heresy itself. It is heresy without an orthodoxy. It is heresy as an orthodoxy. (2)  Continue at Michael Horton

3 Reasons I Manuscript

Every pastor preaches with a slightly different style of notes.

Personally, I’ve experimented with almost every style I’ve seen, finding some more effective than others. While I’m fully aware that different preachers require different types of notes, I also believe that every preacher should cut their teeth on the discipline of some form of manuscript. I believe this for the same reason I believe guitar players should learn to play an acoustic prior to an electric: It helps you cultivate healthy habits.

It’s become some strange badge of honor to preach with no notes. People argue that preaching with a manuscript often leads to dry and boring sermons that sound like someone reading a seminary paper. And while that can be true, it’s equally unhelpful when a pastor goes into the pulpit and precedes to wander all over the world for an hour under the guise of being “lead by the Spirit” and unconstrained by his notes.

Unless you’re an experienced communicator with rare gifts, preaching with no notes often leads to sermons that suck far more than we’d like to admit. We end up with sloppy structures, little focus, and a sermon that simply will not end while the congregation silently begs us to “land the freaking plane!”

This is the way I preached the entire first year of our church plant and it was not pretty much of the time! So, I started to write word-for-word manuscripts every week. It was difficult, draining and tedious, but it has made me a more faithful, fruitful and helpful preacher.

Here are the top 3 reasons I continue to use a modified manuscript… Continue at Ryan Huguley

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SERVING TWO MASTERS - J. C. Ryle

13 No servant can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.” 14 The Pharisees, who were lovers of money, heard all these things, and they ridiculed him. 15 And he said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God. 16 “The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it.[a] 17 But it is easier for heaven and earth to pass away than for one dot of the Law to become void. 18 “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery. These verses teach us, firstly, the uselessness of attempting to serve God with a divided heart. Our Lord Jesus Christ says, "No servant can serve two masters--for either he will hate the one and love the other--or else he will hold to the one and despise the other. You cannot serve God and mammon." Luke 16:13-18

The truth here propounded by our Lord appears, at first sight, too obvious to admit of being disputed. And yet the very attempt which is here declared to be useless is constantly being made by many in the matter of their souls. 

Thousands on every side are continually trying to do the thing which Christ pronounces impossible. They are endeavoring to be friends of the world and friends of God at the same time. Their consciences are so far enlightened, that they feel they must have some religion. But their affections are so chained down to earthly things, that they never come up to the mark of being true Christians. And hence they live in a state of constant discomfort. They have too much religion to be happy in the world, and they have too much of the world in their hearts to be happy in their religion. In short, they waste their time in laboring to do that which cannot be done. They are striving to "serve God and mammon."  Continue at Reformation Theology

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T. D. Jakes and the Elephant Room

 

Questions After the Elephant Room

A Special “Elephant Room 2” Edition of Five to Live By

After the Circus Parade

T.D. Jakes Not Modalist? An Update from the Elephant Room

Comments Open and Closed

My Observations from The Elephant Room 2

Final Thoughts: The Elephant Room 2

Bishop TD Jakes on Oneness

T.D. Jakes, the Trinity, and Truth

ELEPHANT ROOM 2: MAY WE NOW REGARD T.D. JAKES AS TRINITARIAN AND ORTHODOX?

NO COMPROMISE RADIO: CARL TRUEMAN ON THE ELEPHANT ROOM

Coupla-Five Additional Thoughts on the Events of the Week

On asking better questions...

Do You Beat Your Wife?

Report from The Elephant Room Round 2

Attention, Elephant Room Security Personnel...

ER2 and the Ugly Details

On Heretics and Helpfulness: Relating to Those Outside of Orthodoxy

Modalist Heretic T.D. Jakes at Elephant Room- Does Jakes now Affirm the Trinity?

DR. JAMES WHITE TWITTER MINI-COMMENTARY ON T.D. JAKES IN ELEPHANT ROOM2

Quick-Hit Thoughts on ER2 

Trevin Wax Offers a Fair Critique of ER2

If only T. D. Jakes was asked…

 

 IMAGE: Mike Corley

Depression and Serotonin

If you have been a pastor for longer than one week, you have probably counseled someone who was taking medication for depression. This presents a consummate pastoral dilemma because pastors want to bring the Bible to bear on all of life, and at the same time, we didn’t go to medical school.

There is the reality that the help God gives us in the world comes in the form of special revelation (his Word has given us all things pertaining to life and godliness) and general revelation (medicine can really help you when you’re sick). 

Depression seems to have one foot in both worlds, and so it can offend secular psychologists when pastors take people to the gospel to bring joy, and it can rankle pastors when a person says that they are taking medication to find a way to cope with life.

And let me admit right away that the only medical knowledge I have comes from Wikipedia, I cheated in high school biology (I was caught and repented at conversion), and know nothing about the inner workings of the brain.

So I defer to the professionals when it comes to medical issues, and if a doctor says someone has a chemical imbalance that medicine can correct, I am certainly in no position to quibble.  Continue at Jesse Johnson

8 Elements in True Worship

“God is a Spirit: and they that worship him must worship him in spirit and in truth.” —John 4:24

This is by no means a detailed or exhaustive list of that contained in true worship; nevertheless, as a brief exposition of what the Lord Jesus Christ has presented as true spiritual worship during His encounter with the Samaritan woman at the well, I suggest that the following elements would most certainly exist.

TRUE WORSHIP is centered in the holiness of the Word of God. Jesus prayed unto the Father in the garden on the night He was betrayed, “Sanctify them through thy truth: thy word is truth” (John 17:17; cf. John 4:24). If it is true worship, it will be centered in the truth of God’s Word.

TRUE WORSHIP is spiritual, and therefore, its truth must be spiritually discerned among redeemed believers. Scripture tells us, “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14; cf. John 4:24).

TRUE WORSHIP reveals our mortality from God’s Word against God’s everlasting truth in Christ, providing a perspective of the eternal. At the well, Jesus told the Samaritan woman, “Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life” (John 4:13-14).

TRUE WORSHIP confronts our sinful nature head-on from God’s Word.  Jesus told the woman, “Go, call thy husband, and come hither” (John 4:16). It doesn’t mealy-mouth; neither does it sidestep the issue. We should take note that it is also a direct confrontation by the Spirit’s work. One who did not know this woman would not recognize that the Lord’s statement itself pricked her heart with conviction (cf. John 16:8-11), except for her response that followed.  Continue at Jon J. Cardwell

Comparing the Relative Safety of Abortion and Childbirth

Earlier this week a new study was released on abortion safety. The Reuters Health headline reads: "Abortion safer than giving birth." According to the study, one woman dies in childbirth for every 11,000 births in the United States, while one woman dies from abortion for every 167,000 abortions. These numbers led the researchers to declare that a woman is 14 times more likely to die giving birth than she is to die during an abortion. 

There are a number of ways to respond to a story like this. The first is to remind people that even if abortion is safer for the mother, it is certainly not safer for the child. Maternal, abortion-related deaths may be a rarity, but fetal, abortion-related deaths are not. We could just as easily say that for every 167,000 abortions in the United States, there are 167,001 abortion-related deaths. The headline of the MedicineNet article was a much more honest one: "Abortion Safer for Women Than Childbirth, Study Claims." 

The second thing to note is the sources of the datasets used in this study. While accurate birth data is available from the federal government, accurate abortion data is not. As such, abortion data must be obtained from the Guttmacher Institute, a research group founded by Planned Parenthood and named after their former president, Alan Guttmacher. The Guttmacher Institute openly advocates abortion and seeks to normalize its use around the world. 

Speaking to this issue, Dr. Donna Harrison, director of research and public policy at the American Association of Pro-Life Obstetricians and Gynecologists, says, "Abortion mortality is not systematically collected. What Dr. Grimes' paper most clearly illustrates is the immediate need for reporting requirements for abortion deaths in all 50 states." Continue at Abort73

Mommy Needs a Recess

Mommy-y-y-y! Dad can't find his keys again and Judson is eating crayons and Norah didn't make it to the potty and I need help with my homework and someone rang the doorbell and now Dad really needs his keys and Mommy, why are you closing your eyes like that are you tired?

If this scenario sounds familiar, then this article is for you. Yes, you with the peanut butter handprints on your blouse and 14 sticky notes on your refrigerator.

I suspected that I could relate to you when I saw you drinking room temperature coffee leftover from yesterd--

Oh, hang on---I hear a baby waking up. . . . False alarm. Poor guy---he's teething. I started to tell you something. Hold on, it will come back . . . ah, yes!

Did you hear about The Gospel Coalition women's conference in Orlando this summer?

If you frequent the TGC site then you might have read about the conference. Perhaps you dismissed it as something you couldn't possibly attend because of your responsibilities at home.

Or maybe when you read about the conference the most pressing thing on your mind was multitasking your email and laundry at the end of a long day. I'm right there with you.  Continue at Gloria Furman

The Slaughter in Nigeria

The Story: Last week, 185 people were killed in a series of attacks in northern Nigeria's largest city. The radical sect responsible, Boko Haram, is using violence to impose its version of Islamic law across the country. According to a UN report, governments in the region are growing concerned that Boko Haram is joining forces with Al-Qaeda and other hardline groups in West Africa.

The Background: Last year, several hundred Nigerians were killed---including five hundred Christians slaughtered with machetes by Fulani Muslims--- in a string of religious clashes. As Joseph Bottum reported at the time,

Christian leaders say they telephoned for protection from the national security forces as the Muslim crowd gathered, but the military apparently refused to react until 3:30 a.m., by which time the slaughter was mostly finished. Indeed, the failure to protect the Nigerian Christians was even more egregious---for the assailants seem to have come from out of state. Despite advance notice of their arrival, the military made no plans beforehand to protect the threatened villages.

Why It Matters: Violence against Christians has been escalating in the country and yet the Nigerian government will not---or cannot---do much to protect its citizens. In Kano, a city of more than 9 million people, Boku Haram has threatened to kill any Christians living there. Unless neighboring African states or international coalitions intervene, the group, which carried out a series of attacks on churches last Christmas, will continue to persecute Christians unimpeded.  HT: Joe Carter

Know Your Evangelicals: Francis Schaeffer

Name: Francis A. Schaeffer (1912-1984)

Why you should know him: Schaeffer was one of the most influential figures in American evangelicalism in the period between World War II and the mid-1980s.

Previous roles: Founder of L'Abri Fellowship International; Lecturer and author of eighteen books.

Education:
B.A., Hampden-Sydney College
B.Div. Faith Theological Seminary
Honorary D.Div., Highland College

Area of expertise/interest: Apologetics, philosophy, Western culture, abortion, neo-Calvinism

Books: The God Who is There (1968); Escape from Reason (1968); Death in the City (1969); The Church at the End of the Twentieth Century (1970); The Mark of a Christian (1970); Pollution and the Death of Man (1970); The Church Before the Watching World (1971); True Spirituality (1971); Back to Freedom and Dignity (1972); Basic Bible Studies (1972); Genesis in Space and Time (1972); He is There and He is Not Silent (1972); The New Super-Spirituality (1972); Art and the Bible (1973); Everybody Can Know (1973); No Little People (1974); Two Contents, Two Realities (1974); Joshua and the Biblical Flow of History (1975); No Final Conflict (1975); How Should We Then Live? (1976); Whatever Happened to the Human Race? (with C. Everett Koop) (1979); A Christian Manifesto (1981); The Great Evangelical Disaster (1983)

Online essays and articles: Continue at Joe Carter

James MacDonald, Modalist and Word-Faith Preacher T. D. Jakes

Today's sally is brought to you courtesy of James MacDonald. You'll forgive me for letting you do your own research for links and specifics; we at Pyro (but not we alone) have been pretty much on top of the situation, and sometimes ahead of the curve. Two of my favorite Tree Falling in the Forest posts were on the topic (this and this).

But anyway, James MacDonald decided to feature well-known modalist and word-faith preacher T. D. Jakes as a "Christian leader" on his Elephant Room show. A firestorm of very appropriate concern and criticism arose. MacDonald responded alternately by chest-thumping, backtracking, then more chest-thumping. Many wondered how this guy could be associated with The Gospel Coalition while seeming to be relatively unconcerned about, you know, the gospel.

As usual, Phil Johnson put it best: "The collective leadership of TGC are going to have to decide which is more important: the Gospel, or the Coalition."

Well no, it turns out, they won't.

In a solution that solves nothing, James MacDonald has resigned from TGC leadership, as that leadership has acknowledged.  In making this acknowledgement, however, they only compliment the departing brother, and make no direct reference to his hosting a heretic as a Christian leader. So that problem is unsolved.

What does MacDonald himself say? Oh, this and that, about what you might expect. He's making his priorities pretty clear to everyone, I daresay, and I hope the effect is salutary.

My focus is this bit from MacDonald's post:  Read the rest at Dan Phillips

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Small Children at Worship Services – Why Are They Present?

There certainly is no Bible verse which tells us when children should begin attending worship services. The customary age at which parents begin to take their children into meetings varies from church to church. It may properly vary among members of the same church, though it tends to follow a pattern because of church decisions touching the nursery, etc. The practice of local churches in this matter comes under the statement made in our Confession of Faith: Chapter I, section 6, paragraph 2:

“We acknowledge that there are some circumstances concerning the worship of God and government of churches, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed..”

In our church, parents usually begin to bring their children into our services at the age of two. Our nursery offers to keep children only under two years of age. That policy is not without reasons; though again, it must be emphasized that it is a matter of judgment on the basis of general prudence and general rules of God’s Word.

It is our judgment that children who are two-years-old are usually mature enough to understand when their parents tell them to be quiet and to sit reasonably still for one hour. Furthermore, by the time a child is two, his parents should have progressed far enough in their training of children to be able to enforce such basic orders, which their child can understand. Though teaching this behavior to children may not be easy, it is not unreasonable. It has been done by parents of children with many different character make-ups. Your child is not that unique!  Continue at Walter Chantry

Visual Theology - The Attributes of God

A couple of weeks ago I released the first infographic in a series I am titling “Visual Theology.” What I appreciate about infographics is their ability to display information visually. Just as there are many words that can be used to describe any one fact, there are also many ways to display facts.

Today I have the second infographic in the series, one that focuses in on the attributes of God. When we talk about God’s attributes we do so to answer questions like Who is God? and What is God like? It is the way we seek to wrap our minds around just little fragments of who this God is. We have sought to represent some of that in this graphic (which, incidentally, would probably make quite a nice desktop background).

Note: If you click on the graphic you will be able to see it full-size.

You can also download this infographic in a high-quality PDF (8 MB). As with the last infographic, you are free to print it, copy it, distribute it, and so on. Just don’t sell it, please.

If you have other ideas for theological infographics, please feel free to leave a comment.  HT: Tim Challies

5 Questions to Evaluate Ministry “Programs”

Programs are useful things, but they are not ministry in and of themselves. I appreciate the illustration given in the title of Colin Marshall and Tony Payne’s book, The Trellis and the Vine. In it, programs are likened to a trellis that provides a structure for the growing vines (i.e. people). This helpful illustration properly places church programs as a means not an end.

As a pastor at a church that is potentially going from a high school to a permanent building soon, there have been many discussions on how to utilize the new building. For the first time we can have ministries throughout the week at a central location anytime we want. The possibilities seem endless. But we have to evaluate these potential new programs and the old ones to see if they are the best ways to accomplish ministry in our local context. Here are some criteria I am personally using:

1)   Do they promote ministry?

With this question, I want to evaluate whether the program is an end unto itself or actually promotes gospel ministry and discipleship?  Christmas programs are a great way to invite the community to your church, but if the gospel isn’t preached and the glory of Christ is not proclaimed, it is waste of time and money. Likewise, men’s breakfasts are great as long as they have a greater purpose and don’t evolve into simply breakfast with the guys. As Jesse wrote about evangelism, “Its about people not programs.”  Continue at The Cripplegate

Holiness!

by J.C. Ryle
(1816—1900) 
 

Introduction

Sin

Sanctification

Holiness

The Fight!

The Cost!

Growth in Grace

Assurance

HT: The Reformed Traveler

The Nameless One

Over the last few months, I have been asked in numerous contexts what I think about the young, restless and reformed (YRR) movement(s) described in Collin Hansen's book of the same name.  I did do a quasi -review of this book some time ago, in which I argued that the existence of the movement seemed to indicate that all the hype surrounding the emergent business was probably overwrought and that there was no need for complete panic in Reformed circles.
 
In retrospect, however, there are a number of things which should give some cause for critical reflection on this new interest in Reformed theology.  Let me preface this by saying that the more people reading the Bible, the better, as far as I am concerned; the more people going to church and hearing the gospel preached, the more we should all be rejoicing; and the more people studying the writings of  Calvin, Owen and company, the happier we should all be.  Only the modern day equivalents of the Scottish Moderates of the eighteenth and nineteenth centuries would grumble and complain that more people are spending more time hearing more sermons, reading more scripture and studying more classic Christian literature.  But just because a movement has good effects does not mean that we should be blind to its shortcomings and potential pitfalls.

One striking and worrying aspect of the movement is how personality oriented it is.  It is identified with certain big names, rather than creeds, confessions, denominations, or even local congregations.    Such has always been the way with Christianity to some extent.  Luther was a hero, both in his own time and for subsequent generations, and he is hardly alone.  The names of Owen, Edwards, and Spurgeon, to list but three, also have great cachet; and, if we are honest, there are things which we all find in their writing which are scarcely unique to them but which we are inclined to take more seriously because it is these men who wrote the words on the page.  Continue at Carl Trueman

Of Straw Men and Shameful Speech, Part 3

Today we’re going to wrap up this mini-series which responds to arguments that advocate for pastors to engage in sexually explicit dialogue with Christian married couples. We’ve already taken a look at the mistaken notion that the current age is uniquely porn-saturated compared to past years. Then we examined the claim that explicit sexual dialogue is necessary for Christians with an immoral past need to deal helpfully with those past issues.

Finally, we come to address two further arguments.

(3) Most pastors—especially those over 45 and “bound up” in the conservative sexual practices of past, less informed generations—are clueless about the sexual “hang-ups” young couples face today, or they are simply afraid to offer the frank dialogue essential for building a healthy sexual life in marriage.

This is probably the most blatant straw man being peddled today as justification for explicit sex-counsel.  Honestly, I’m stunned at how quickly some pastors have embraced this assumption.  The challenges of a sin-cursed intimate life are, at their core, the same in every generation.  Why?  Because we’re all sin-cursed!  Victorian inhibitions of the past—though they restrained sexuality in the public square—were no power against private fleshly lusts of the heart.  The sinner’s battle with lust is universal no matter what cultural norms are deemed appropriate for public consumption.  The lack of moral restraint in public doesn’t create lust in the heart, but gives opportunity to what’s already there (Mark 7:18-23).   Continue at Jerry Wragg

The Cross Frees You From Trying to Forgive Yourself

In my recent post entitled God Doesn’t Want You to Forgive Yourself, I argued that the concept of “forgiving yourself” is not only unbiblical but counterproductive to growing in your faith.  In this follow-up, I wanted to address the pain and guilt that leads people to feel like they must forgive themselves even though they know God has already forgiven them.

What I do appreciate about encouraging hurting people to forgive themselves is that there’s a recognition that something is not right.  If after you’ve confessed your sin to God and to others you still feel a paralyzing guilt, an ingredient is missing.  But if that ingredient isn’t forgiving yourself, then what is it?

A passage from Matthew’s gospel I think gives us a good answer.  Matthew 9:1-8 is the famous story of the paralytic who was brought by his friends to Jesus in the hopes that he would be healed:

…And when Jesus saw their faith, he said to the paralytic, ‘Take heart, my son; your sins are forgiven.’  And behold, some of the scribes said to themselves, ‘This man is blaspheming.’  But Jesus, knowing their thoughts, said, ‘Why do you think evil in your hearts?  For which is easier, to say, “Your sins are forgiven, or to say, “Rise and walk?”  But that you may know that the Son of Man has authority on earth to forgive sins’ -he then said to the paralytic- ‘Rise, pick up your bed and go home.’ And he rose and went home.  When the crowds saw it, they were afraid, and they glorified God, who had given such authority to men.

What exactly is going on here?  Continue at The Tenth Leper

The Evangelical Uneasy Conscience Faces the Future

It’s a little book by a dead man from the last generation, and it just might be the road-map for the future of American Christianity. I’m referring to the late theologian Carl F. H. Henry’s 1947 book “The Uneasy Conscience of Modern Fundamentalism.” This slim little paperback’s importance might not seem obvious in a digital whirling world of contemporary Christians, but the issues Henry raised over sixty years ago are more relevant than ever.

When most people think of Carl Henry, they tend to think of his magnum opus, the six-volume “God, Revelation, and Authority,” which dealt with the major philosophical and theological challenges to Christian theism and the biblical canon. Some remember his work as a pioneer, along with Billy Graham, in the explosion of the post-World War II evangelical movement. From his place as a founding faculty member at Fuller Seminary to his role as first editor of “Christianity Today” and beyond, Henry was the intellectual godfather of the cause. But, in my view, “Uneasy Conscience” is what matters most for us these days.  Continue at Russell Moore

Christians in Name Only

The first charge of general defilement Christ brings against the church in Sardis was that they had a vast deal of open profession, and but little of sincere religion. "I know thy works, that thou hast a name that thou livest, and art dead" (Revelation 3:1).

That is the crying sin of the present age. I am not inclined to be morbid in my temperament, or to take a melancholy view of the church of God. I would wish at all times to exhibit a liberality of spirit, and to speak as well as I can of the church at large; but God forbid that any minister should shrink from declaring what he believes to be the truth.

In going up and down this land, I am obliged to come to this conclusion, that throughout the churches there are multitudes who have "a name to live and are dead." Religion has become fashionable. The shopkeeper could scarcely succeed in a respectable business if he were not united with a church. It is reckoned to be reputable and honorable to attend a place of worship, and hence men are made religious in shoals. And especially now that parliament itself doth in some measure sanction religion, we may expect that hypocrisy will abound yet more and more, and formality everywhere take the place of true religion.  Continue at Phil Johnson

Do All Jobs Have the Same Impact Value?

In his answer last week as to whether all jobs have the same intrinsic value, Matt Perman made the distinction between economic value and moral value: Not all jobs have the same economic value because, clearly, some jobs pay more than others. But this doesn’t make some jobs more important than others, because all jobs have the same moral value—that is, we are able to serve God fully and completely in any job (assuming it isn’t unethical by nature).

Matt’s answer spawned a lot of good comments and questions. One in particular brought up a point I wanted to hear Matt talk about a little bit more. In a nutshell, the commenter stated: “In addition to the moral value and economic value for a job, wouldn’t you say there is also a third category that we could call ‘impact value’?” He defined impact value as “the amount of good it does or can do for the kingdom.”

So I asked Matt if he would give us his thoughts on this, and once again he kindly obliged (He’s good that way). His answer:  Continue at Tim Challies

Dealing with the Doubting

I deal with many people doubting their faith. To be more specific, these are Christians going through some sort of faith crisis where they no longer believe with the simplicity that once characterized their belief. This is becoming more common in a world where sheltered or isolated beliefs are impractical and antiquated. However, most of us really don't know how to deal with doubt. We don't know how to deal with it when it comes to our own doubts, much less other people's.

At the risk of presenting a bit of a caricature, let me give some tongue-in-cheek ways that some different theological systems deal with Christians going through such a crisis of faith:

Baptists: They are still saved, no matter where their doubts take them. They just need renewed assurance.

Calvinists: They were never saved to begin with. They need to hear the gospel.

Charismatics: They are demon possessed. They need an exorcism.

Arminians: They are in the process of losing their salvation. They need to stop sinning or be argued back into the faith.  Continue at Michael Patton

10 Distinguishing Marks of John Calvin’s Preaching

Published in celebration of the five hundredth anniversary of John Calvin’s birth (2009), John Calvin: A Heart for Devotion, Doctrine, and Doxology corrects the many caricatures of John Calvin, as each chapter progressively paints a portrait of a man who truly had, as the title suggests, a heart for devotion, doctrine, and doxology.

Steven Lawson contributed a chapter on John Calvin as “The Preacher of God’s Word.” Here is a summary of that chapter, outlining what Steven Lawson suggests are the ten distinguishing marks of Calvin’s preaching.

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1.    John Calvin’s preaching was biblical in its substance.

“The Reformer stood firmly on the chief cornerstone of the Reformation—sola Scriptura (“Scripture alone”). … The preacher, Calvin believed, has nothing to say apart from Scripture.”

2.    John Calvin’s preaching was sequential in its pattern.

“For the duration of his ministry, Calvin’s approach was to preach systematically through entire books of the Bible. … Calvin preached from the New Testament on Sunday mornings, from the New Testament or the Psalms on Sunday afternoons, and from the Old Testament every morning of the week, every other week. In this consecutive fashion, Calvin preached through most of the books of the Scriptures.”  Continue at Nathan W. Bingham

The Myth Of Mother Teresa

Mother Teresa, as goes without saying, was a devout Roman Catholic. As such, some of her beliefs would necessarily have to stand at odds with core Christian beliefs. This has not appeared to trouble many Christians who continue today, even in Protestant churches, to uphold her as a prime example of Christian virtue, love and self-sacrifice. Her devotion to Catholic theology is obvious in her speeches and writing. In a speech she delivered to the Worldwide Retreat For Priests in October of 1984 she made the following quotes:

“At the word of a priest, that little piece of bread becomes the body of Christ, the Bread of Life.”

“Without a priest, without Jesus going with them, our sisters couldn’t go anywhere.” 

“When the priest is there, then can we have our altar and our tabernacle and our Jesus. Only the priests put Jesus there for us. … Jesus wants to go there, but we cannot bring him unless you first give him to us. This is why I love priests so much. We could never be what we are and do the things we do without you priests who first bring Jesus to us.”

“Mary … is our patroness and our Mother, and she is always leading us to Jesus.”

In just these four quotes we get a glimpse of beliefs that contradict so many gospel truths. We see a belief in transubstantiation (that the bread of communion actually becomes the body of Christ) and her belief that Christ is present in this bread. We also see her belief that Mary, the mother of Jesus, is a mediator between God and ourselves (see Catholic Catechism, paragraph #969, #1172 and #494) and as such, plays a role in our salvation.

While she worked with the poor, Mother Teresa was adamant that any type of evangelism was unnecessary. In her book, Life in the Spirit: Reflections, Meditations and Prayers, she says: Read it all at Tim Challies

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Of Straw Men and Shameful Speech

Here are the main arguments I continue to hear played over and over for why the church ought to regularly engage in sexually explicit dialogue with Christian married couples:

1. Young couples today are coming out of a uniquely porn-saturated culture, and are terribly confused about what is sexually appropriate in a Christian marriage.
2. New Christians with an immoral past are prone to swing the pendulum too drastically, becoming sexually inhibited in marriage despite our God-given freedom.  Explicit sexual honesty between married couples “breaks down” the legalistic barriers and false shame threatening so many marriages today.
3. Most pastors—especially those over 45 and “bound up” in the conservative sexual practices of past, less informed generations—are clueless about the sexual “hang-ups” young couples face today, or they are simply afraid to offer the frank dialogue essential for building a healthy sexual life in marriage.
4. If the church remains silent, unwilling to provide raw, graphic answers to today’s average sex questions, she will lose all her influence with the confused, porn-ified couples coming into the body of Christ. 

Keep Reading at Jerry Wragg

The Three Deadliest Words in the World: “It’s a Girl”

The video below is a trailer for a documentary to be released this year titled, “It’s a Girl: The Three Deadliest Words in the World.” The trailer alone is chilling. I can hardly imagine an entire movie documenting this atrocity. But we need to see the culture of death for what it is. Here’s a description of the movie:

In India, China and many other parts of the world today, girls are killed, aborted and abandoned simply because they are girls. The United Nations estimates as many as 200 million girls⁽¹⁾ are missing in the world today because of this so-called “gendercide”.

Girls who survive infancy are often subject to neglect, and many grow up to face extreme violence and even death at the hands of their own husbands or other family members.

The war against girls is rooted in centuries-old tradition and sustained by deeply ingrained cultural dynamics which, in combination with government policies, accelerate the elimination of girls.

Shot on location in India and China, It’s a Girl! explores the issue. It asks why this is happening, and why so little is being done to save girls and women.

The film tells the stories of abandoned and trafficked girls, of women who suffer extreme dowry-related violence, of brave mothers fighting to save their daughters’ lives, and of other mothers who would kill for a son. Global experts and grassroots activists put the stories in context and advocate different paths towards change, while collectively lamenting the lack of any truly effective action against this injustice.

 

 You can view the website for the film here.

 

HT: Denny Burk

 

A Warning To Professing Christians

Some thirty years ago, when I was a university student, I came across a statement by Bishop J C Ryle that powerfully riveted itself to my mind. I made a small A4-size poster of it and put it up on the notice board in my room. I lost it when I graduated from university. Since then I have looked for it and failed to find it. I have tried to Google it, but even that has not yielded the desired fruit. I finally found it today (13 January 2012).

Bishop J C Ryle

All along I had been searching in the wrong place. I knew that the statement had something to do with a warning to Christians. Hence, I kept looking in Ryle’s A Warning To The Churches. I literally searched the book, sentence by sentence, several times over. Now that I have found it, I realize that it was in Ryle’s Holiness. The statement is found in the chapter, “Visible Churches Warned.” I will not reproduce the whole chapter here, as the book is readily available on the Internet. In fact, you can even read a PDF version of the chapter HERE. It is chapter 14 in the book.

 

The first paragraph below is the statement that shocked me out of my socks some thirty years ago. I have added a few more paragraphs to make this a fuller blog post and to also give my readers some more of the heart of this great bishop. I wish that all bishops today—including myself—could write and preach like this!  Continue at Some thirty years ago, when I was a university student, I came across a statement by Bishop J C Ryle that powerfully riveted itself to my mind. I made a small A4-size poster of it and put it up on the notice board in my room. I lost it when I graduated from university. Since then I have looked for it and failed to find it. I have tried to Google it, but even that has not yielded the desired fruit. I finally found it today (13 January 2012).  Continue at Conrad Mbewe

Is There Enough Teaching in the Church?

I know this sounds like a crazy notion. I’m not 100% convinced myself. But I’ve begun to wonder if there might not be enough public teaching in today’s church.

That probably sounds nuts to many churchgoers, not to mention most pastors. Plenty of ministers already feel swamped with some combination of morning service, evening service, Sunday school, catechism, and midweek teaching, not to mention extra preps for weddings, funerals, and special events. I also realize I’m swimming up stream against the current of contemporary church thought which says the one thing we certainly have enough of is teaching. We are already stuffed full with Bible studies, services, small groups, conferences, and classes. The last thing we need is another opportunity to get our brains crammed with more information.

But see if you can track with these observations.

(1) Paul told Timothy: “devote yourself to the public reading of Scripture, to exhortation, to teaching” (1 Tim. 4:13). Later, the Apostle told his young protege to “practice these things” and “immerse yourself in them” (v. 15). It seems to me the normal pattern of pastoral ministry should not one of drowning in administration or getting in over your head in meetings or under water in visitation. Normally, the pastor should say of his week, “I was immersed in the public ministry of reading, teaching, and exhorting from the Scriptures.” It’s fair to assume study time counts in this “immersion” but there’s no question Paul is talking about the public activities of reading and preaching the Bible.

(2) Calvin, like many of the Reformers with him and many preachers after him, was teaching all the time. From 1549 onward Calvin preached twice on Sundays and every weekday on alternating weeks. This meant about 10 sermons every two weeks. Now, it’s also worth pointing out Calvin worked himself to death in his early fifties. He’s not a model in everything. But this was also an era when most people died young, and Calvin barely ate and barely slept. So preaching isn’t mainly to blame. Calvin killed Calvin more than teaching killed Calvin.  Continue at Kevin DeYoung

On Doing Ordinary Things

It has come as kind of a shock to me, now that I am a pastor and preaching on a regular basis, that the vast majority of the sermons I preach will be rather ordinary. I will study hard and pray hard and work hard, I’ll get started early in the week and give it a couple of days to germinate and give it another look-through early on Sunday morning, and at the end of it all I will have a rather ordinary sermon. Not a bad one, but an ordinary one. It certainly won’t be the sermon I had envisioned when I first sat down with my Bible and a cup of hot coffee on Monday morning. In my mind I’ve got these visions of greatness; before me on the pulpit I’ve got this reality of ordinariness.

Last week a friend asked me how my sermon had gone and I said, “Somewhere between being receiving a standing ovation and being pelted with dead cats.” That seems to about capture it, because honestly, I don’t know. It’s not like the people were weeping and throwing themselves to the ground in sorrow and repentance, and it’s not like they all just got up and left. Their response was as ordinary as my sermon—some people expressed gratitude, a couple of people offered correctives or improvements, and the majority said nothing while showing nothing out-of-the-ordinary.  Continue at Tim Challies

Other Blog posts by Tim Challies:

Satan's Great Desire

How to Build Unity in Your Church

Healthy Sexuality

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