Cessationism, Revelation & Prophecy

From Voice, Nov/Dec 2012. Used by permission.

Despite the fact that the majority of conservative evangelical Christians since the Reformation have held to a cessationist position with regard to divine revelation, true cessationists are rapidly disappearing. In the articles and books I have written nothing has evoked as much criticism and anger as my position that God is speaking to His people today exclusively through Scripture. Due to the influence of a multitude of popular authors, theologians and conference speakers, cessationism is barely treading water, even within the most biblically solid churches and organizations.

As a matter of fact, among those who claim to be evangelicals there are five identifiable views prevalent today on the matter of revelation:

Pentecostal/Charismatic/Thirdwave

All miraculous gifts exist today, including the gift of prophecy. God speaks through prophets and to His people both audibly (through dreams, visions, words of knowledge), and inwardly (inaudibly in the mind or heart). Representatives of this position are Jack Deere, John Wimber, the Kansas City Prophets, the Assemblies of God and the Word of Faith movement. Charismatic author Tommy Tenney, in his popular book The God Chasers, writes,

God chasers…are not interested in camping out on some dusty truth known to everyone. They are after the fresh presence of the Almighty… A true God chaser is not happy with just past truth; he must have present truth. God chasers don’t want to just study the moldy pages of what God has done; they are anxious to see what God is doing.¹

Classical Mysticism/Spiritual Formation

 

Through the use of various disciplines and spiritual exercises, God will speak to us both audibly and inaudibly. Dallas Willard and Richard Foster are two such examples. Willard, a leader within the Spiritual Formation Movement, recently updated a previous book renaming it Hearing God, Developing a Conversational Relationship with God. The thrust of his book is that we can live “the kind of life where hearing God is not an uncommon occurrence, [for] hearing God is but one dimension of a richly interactive relationship and obtaining guidance is but one facet of hearing God.”² In other words, the maturing Christian should expect to hear the voice of God on a regular basis, independent from Scripture, and that voice will reveal God’s individual, specific will for his life. Such personal communication from the Lord, we are told, is absolutely essential because without it there can be no intimate walk with God.³ And it is those who are hearing from God today, in this way, who will redefine “Christian spirituality for our time.”⁴

 

Evangelical Mysticism

God is speaking to Christians regularly, mostly inaudibly through inner voices, hunches, promptings, feelings and circumstances (examples: Henry Blackaby and Beth Moore). Southern Baptists ministers Henry and Richard Blackaby wrote Hearing God’s Voice to “teach God’s people not only to recognize his voice but also immediately to obey his voice when they heard it.”⁵ They promise that “as you spend time with Jesus, you will gradually come to recognize his voice more readily than you did at first…You won’t be fooled by other voices because you know your Lord’s voice so well.”⁶ And, once you have figured out when God is speaking to you, “write it down in a journal so you can refer back to it as you follow him.”⁷

In this category could be placed the New Calvinists or Calvinistic Charismatics such as John Piper, Wayne Grudem, Mark Driscoll and C. J. Mahaney. Their followers are sometimes called the young, restless, and Reformed.   Continue at Gary Gilley

The Explicit Gospel

The “gospel” is a hot topic in evangelicalism today yet Matt Chandler is concerned, and rightly so, that Christians are not always using the word to mean the same thing (p. 13). Chandler wants to sharpen our definition under the heading “The Explicit Gospel,” however he seems to use the term in at least two ways. First, he fears that too many church goers have assumed they understand the good news but have never been taught explicitly what the gospel entails. They have confused the true gospel with “Christian Moralistic Therapeutic Deism” (pp. 13, 203). Such people need a clear, “explicit” presentation of the good news. This leads to the second use of the “explicit” gospel, that of the “full gospel” (p. 111) (not to be confused with the full gospel of Pentecostalism). The full gospel has two prongs, the first of which the author calls “the gospel on the ground” and the second he terms “the gospel in the air.” The book is then divided into three parts, the first devoted to the gospel on the ground, the second to the gospel in the air and the third to implications and applications.

In the first section, the “gospel on the ground” is described as what evangelicals traditionally have understood the gospel to mean – the gospel of redemption involving God, man (sin), Christ and response. Chandler’s understanding of this prong of the gospel is solid and helpful. Despite a couple of crude remarks (pp. 28, 41) he richly points the reader to a God-centered approach to the Lord, the Bible and a godly life instead of a man-centered one (pp. 32-35). We must be careful to not worship God’s good gifts but the Giver Himself (p. 36). Chandler emphasizes the horribleness of sin, man’s depravity and God’s wrath (pp. 40-51), and demonstrates that the law can diagnose our sin problem but not cure it; only the substitutionary sacrifice of Christ can appease God’s wrath, atone for our sins and make us right before a Holy God. But this good news demands the response of faith (pp. 84-85). Chandler makes clear that the preaching of the gospel on the ground will not always awaken hearts – more often it hardens hearts (pp. 63-82) and thus our ministries will be judged by God on our faithfulness, not on numbers (pp. 72-77). Chandler exposes the modern mistake of some who avoid presenting the explicit gospel, choosing rather to just “hang out” and live incarnationally. He states, “We are never, ever, ever going to make Christianity so cool that everybody wants it. That is a fool’s errand” (p. 80). Amen! The gospel must be verbally presented or people will never understand the message (pp. 80-82).   Continue at Gary Gilley

Spiritual Formation at Worship

Within spiritual formation and similar circles, there has been much criticism of worship as found in evangelical Protestantism.  Much of this criticism is aimed at the seeker-sensitive churches with their push for polished performances, entertainment, and the desire to keep the seeker (i.e. unsaved people who are attending the services) as comfortable as possible by offering them an environment and experience similar to what they would encounter at a secular gathering or concert.  The idea is that people unfamiliar with church life feel more at home and will be more likely to return if they do not encounter something foreign or “weird” in the form of worship.  This approach is obviously working, if one evaluates a church on the basis of nickels and noses, as the largest churches in the world have adopted this philosophy.   But there has been a considerable push back against this viewpoint within not only more conservative evangelical churches but also from the emergent and spiritual formation camps.  Mike King believes the church should offer an alternative experience and states, “It should be a bit odd and peculiar for visitors to enter our sanctuaries and engage in worship.  This isn’t bad.  It’s good.  It shows that we are a subculture that’s distinct.”[1]And Dan Kimball observes that “many of these very things [methods promoted by the seeker-sensitive movement] are contrary to what emerging generations value and are seeking in their spiritual experience...The things that seeker-sensitive churches removed from their churches are the very things nonbelievs want to experience if they attend a worship service.  So I don’t think there will be much controversy about bringing back all the spiritual elements and going deeper with our teaching!”[2]

It would be hoped that many who have grown tired of the splash and show of consumer-oriented, market-driven strategy would seek out biblically-based churches that major on Christ, the gospel and Scripture.  There are many churches throughout the world that are seeking to please the Lord, not the consumer, and that draw their marching orders from Scripture and not from the culture.  Some reacting to the seeker-model will head for these churches and be discipled according to biblical principles.  Continue at Gary Gilley

 

IMAGE

C.S. Lewis

There is probably no Christian in modern times better known or more influential than Clive Staples Lewis. Born in Belfast in the year 1899, Lewis would write dozens of books on a variety of topics before his death on November 22, 1963 (on the very day of the deaths of John Kennedy and Aldous Huxley). At the time of his death his popularity was starting to wane but shortly thereafter there was a revival of interest in Lewis and, arguably, today he is more deeply admired than ever. He is considered by many to be the greatest apologist for the Christian faith to have ever lived. Whether you agree with this assessment or not, there is no doubt that Lewis was in a league almost by himself in his ability to write great truths in ways that spoke to our hearts and opened our eyes. For this reason, even those who are troubled with much of Lewis’ theology can hardly resist quoting him. There is a danger, however, of all-but-canonizing Lewis, giving more weight to his imaginative explorations and philosophical reasonings than to Scripture. Ruth Tucker writes, “Among Protestants there is only one pope of apologetics…. If C. S. Lewis said it, it must be true. In many circles it seems that the voice of C. S. Lewis is second only to the voice of God.”

There is no doubt that Lewis has earned the respect he receives.

Lewis penned over fifty books, some of them compiled posthumously. There are seventeen biblical, theological, and philosophically-related works, fourteen works of literary criticism, twenty of a more imaginative literary nature (including seven children’s books, four science fiction thrillers, and four books of poetry – two of these penned as a youthful atheist), and three compilations of his letters.

Lewis’ insights into life are often astounding, yet the discerning Christian needs to be aware that Lewis is not the final word on faith and practice. As a matter of fact, while much of Lewis’ apologetics are sound and his understanding of life penetrating, his theology was somewhat of a mess. Even his “friends accused Lewis of a rumpled dress and a somewhat rumpled theology too.”   Continue at Gary Gilley

Sacred Reading (Lectio Divina)

As we have seen in the last two Think on These Things articles, “Spiritual formation is viewed by a growing number of evangelicals as an ancient ministry of the church, concerned with the ‘forming’ or ‘shaping’ of a believer’s character and actions into the likeness of Christ.” [1]   Spiritual formation is distinguished from biblical discipleship primarily by its source of authority and its methodology.  On the one hand, discipleship as defined by the Bible turns to the Word of God as the final and ultimate authority over all matters of life and godliness.  This means that if one truly desires to be a follower of Jesus Christ, he will turn to the inspired Scriptures to determine both truth and how to “observe all that I [Christ] commanded you” (Matt 28:20).  Spiritual formation pays lip-service to Scripture but the true source behind the movement is the extrabiblical teachings and experiences of those in the past who supposedly have discovered the “secret” of deeper intimacy with God. Bruce Demarest says it this way: “For our help, [in the context of growth in the Spirit] we can turn to our Christian past – to men and women who understood how the soul finds satisfaction as we grow in God, and how His Spirit finds a more ready home in us.” [2]   Richard Foster and Gayle Beebe concur: “Through their reflections, the great saints witness to the work of the Holy Spirit and, when we study them, guide our spiritual life as well.” [3]   While Scripture is referenced by spiritual formation leaders, it is Scripture filtered through the experiences and insights of the “spiritual masters,” as they are often called, that set the pace in spiritual formation. 

From the above comments, and those of others with similar views, we clearly see that spiritual formation is different from the typical understanding of discipleship.  Professor Demarest informs us that the difference lies not only in divergent authoritative sources but also in methodology and technique.  He declares that some past saints have discovered “certain spiritual practices were highly effective in nurturing the inner man.  These practices came to be known as the art and ministry of spiritual formation, a form of discipleship we are rediscovering today.” [4]   These practices are usually called “spiritual disciplines” and are the supposed means by which we become more like Christ. There are dozens of these disciplines, drawn almost entirely from Roman Catholic mystics and contemplatives throughout church history, which are being touted as essential to our spiritual life; however, the two foundational disciplines as recognized by all spiritual formation adherents, are prayer and Scripture.  

No evangelical would ever question the value of prayer and the Word in the process of sanctification.  But, as we are seeing, when the spiritual formation devotees speak of these disciplines they mean something entirely different from what Scripture does.  Prayer to those promoting spiritual formation does not reference biblical prayer but contemplative prayer which we explained in our last paper.  Similarly, when spiritual formation enthusiasts promote the reading of the Bible they mean something very unlike the traditional actions of reading, studying and applying of the Word of God to our lives.  Foster agrees that “reading and studying and memorizing and meditating upon Scripture have always been the foundation of the Christian Disciplines.  All of the Disciplines are built upon Scripture. Our practice of the Spiritual Disciplines is kept on course by our immersion in Scripture.” [5]   I have no argument with Foster’s comment about the Word; it is what follows that is problematic.  The breakdown comes in a seemingly innocent remark that completes Foster’s quote, “So we must consider how we can ourselves come to the Bible.” [6] It is how we approach the Bible, what we believe is its purpose, and how we understand its interpretation that marks the distinction between biblical discipleship’s and spiritual formation’s use of Scripture.    Continue at Gary Gilley

IMAGE

Spiritual Formation

Almost everyone on the cutting edge of Christianity is talking about spiritual formation.  From books to magazine articles to sermons to seminary courses, spiritual formation is a hot topic.  What is spiritual formation?  What does it teach?  Is it something to embrace, ignore or fight?  With this edition of Thing on These Things I want to begin an examination of these questions and more.  Lord willing, all of the TOTTs articles in 2012 will be devoted to detailing and evaluating some aspect of what some have called the “Spiritual Formation Movement.”  In this lead article I intend to offer a definition of spdisiritual formation, trace its origins, mention a few of its practices, illustrate its recent popularity, and briefly identify its strengths and dangers.

In Search of a Definition

When the average person speaks of spiritual formation they assume that it is a modern or trendy synonym for discipleship.  Throughout church history, in obedience to the Lord’s command found in the Great Commission (Matt 28:19-20), the church has dedicated itself to the task of making disciples, or followers of Jesus Christ. Perhaps growing weary of using the same word all the time, some more creative people have substituted other words such as mentoring, although that word is taken out of a secular context rather than a biblical one.  Mentoring usually implies a one-on-one effort in which a more mature Christian is training a less mature believer as in, “I was mentored by Joe.”  I think the word mentoring, simply because of its implications, common use, and background, is not the best word to describe what Scripture calls “making disciples.”  When we examine the New Testament we find that disciple making is not the prerogative of individuals only, but also of the church.  That is, disciples are made not by one-on-one relationships so much as by the ministry of the fuller body of Christ.  While we can all point to special people in our lives who have been instrumental in our spiritual growth, and while we should all be actively involved on some level in discipling others, and while most dedicate their discipling efforts to a few people, potential disciples need the balance of the wider membership of the church to become the followers of Christ that the Lord intends (Eph 4:11-16; 1 Cor 12).  It is best, it seems to me, to stay with the biblical terminology which serves us well in understanding the task before us.  Continue at Gary Gilley

American Churches: The Evangelical Answer to Home Depot

You’ve got to get this book: This Little Church Went to Market by Gary Gilley (Darlington: EP Books, 2010 [reprint]).  The subtitle is telling: “Is the Modern Church Reaching Out or Selling out?”  In this book, Gilley takes on the American church growth industry.  From Saddleback to Willow Creek to Lee Strobel to Bill Hybels, churches and church leaders are straight up adopting a business model of marketing a product and applying that model to the church.  Of course, Mike Horton, David Wells, Os Guinness, and many others have also written well on this subject, but Gilley’s book is a great addition to those other voices.

In This Little Church, Gilley discusses how our culture is entertainment driven, self-focused, consumer based, and swimming in self-help psychology.  He then documents how many American churches have adopted the business model of getting people in the doors by entertaining them, meeting their felt needs, and using Christianity as a resource to give lives a boost.  Preachers talk about fulfillment and say Jesus is a way to find fulfillment and that Christianity brings excitement and spontaneity into dull lives.  While some of these churches are might mean well, ultimately what happens is the whole message of salvation gets watered down to nothing, since neither repentance nor self-denial is demanded of people in the ‘audience.’  Here are a few of my favorite quotes. Continue Reading>>>

Blessed Are the Intolerant

No one today would advocate putting false teachers to death, an event unique even in the biblical record. However, the New Testament is abundantly clear that God’s people have nothing in common with the followers of false religions. The apostle Paul wrote, “Do not be unequally yoked together with unbelievers…. What part has a believer with an unbeliever?…Therefore ‘Come out from among them and be separate, says the Lord’” (2 Cor. 6:14-15, 17).
Today almost any form of biblical separation has fallen on hard times, partially due to abuse but increasingly due to the tolerant mood of the moment. As a result, rather than seeing our divine mandate as taking the gospel to the lost and calling men and women out of the domain of darkness and into Christ’s Kingdom (Col. 1:13), many within the church spend their time trying to find common ground with those who teach falsehood. Some examples would be helpful. Read the rest HERE

The Attentive Life, Discerning God's Presence in All Things by Leighton Ford - Review by Gary Gilley

Joel Osteen and The Prosperity Gospel

Joel Osteen has become a household name due to his incredible success. He “pastors” the largest church in America , Lakewood Church in Houston, Texas, which in 2008 boasted average weekend atten dance of 43,500, almost double that of its nearest competitor.[5] Osteen took the helm of Lakewood Church in 1999 upon the death of his father, John. John Osteen was openly a prosperity gospel preacher who founded Lakewood in 1959 and had built it into a 6000 member church before his son replaced him. Joel, who until that point had given leadership to the television ministry of Lakewood and had preached only once before, was thrust into the pulpit and immediately the church began to explode. Today Lakewood services are broadcast in over 100 countries, Joel has written two multi-million seller books, and he, along with his wife, mother, and numerous musicians from Lakewood, travel throughout the world offering an event they call “A Night of Hope.” While most churches struggle to find and keep members, people are willing to purchase $15 tickets to attend “A Night of Hope” and the auditoriums are usually packed. Read the rest HERE

A Time of Departing by Ray Yungen - Book Review

The Challenge of Pragmatism - Part 1

The Challenge of Pragmatism - Part 2

The New Atheism

Proof that God Exists