Growing Up Gothard

"You may run from sorrow, as we have. Sorrow will find you." — August Nicholson in The Village

My wife and I (Ted) were in the mood for a '90s movie, so we rented M. Night Shayamalan's The Village, which actually came out in 2004 but is still a '90s movie in terms of its earnestness and desire to be deep. It succeeds (in being deep) inasmuch as it always makes me think about the church, and about trends in the church.

In a nutshell, it's about a group of academics—all of whom have been deeply wounded by life in a fallen, sinful world—who decide to follow one charismatic leader (William Hurt) into forming an 1800s-style commune on a nature preserve. The idea is that if you take away everything modern and broken and hurtful about the world and replace it with floor-length skirts, suspenders, chickens, and primitive farm equipment, then nothing can hurt you. The movie then spins out a wonderful narrative that illustrates how there is no fleeing from total depravity. It finds us because it is in our hearts to begin with.

Utopia will elude humans, because sin causes the dystopia. Yet we still long for utopia and sometimes try like crazy to create it.

Recently, my friend Derek shared about what life was like growing up inside the Bill Gothard movement in the 1980s and '90s. His account was utterly fascinating both in terms of how weird it was, and also how eerily similar it sounds (in some ways) to how some Midwestern Reformed families are rolling today with the homeschooling, chicken-raising, huge-family-having, government-disdaining, and so on. The Gothard movement, as far as I can tell, was part life-coaching, part para-church organization, part-homeschool curriculum, part-subculture, and part-arena show.   Continue at Ted Kluck and Derek Lounds

Christian Universalism

By Randy Alcorn

 

There’s a movement among Christians today towards what’s called Christian Universalism. It’s a belief that everybody ultimately will be saved—there will be no Hell, or at some point Hell will be depopulated and everyone will live forever with Christ in Heaven. It’s a wonderful thought. But does the Bible really teach it?  

In the following video and transcript, I share some thoughts:

A lot of people look at all the passages where Jesus talks about Hell and immediately and intuitively realize that no, of course that’s not taught in Scripture. But at the same time, there are passages (which I believe are taken out of context) that “Christian Universalists” cite to prove their viewpoint.

One of those passages is 2 Corinthians 5:19, which says, “God was reconciling the world to himself in Christ.” They point out, “Look, it says ‘God was in Christ reconciling the world to Himself.’ That means not just Christians, but the whole world is reconciled.”

I heard in an interview a Christian Universalist (C. Baxter Kruger) say that there are (according to this passage), 1) those who know they have been reconciled to God in Christ, and 2) those who do not yet know they’ve been reconciled, but the point is that all of us have been reconciled and one day all of us will know that. That sounds pretty persuasive to a lot of people. It certainly sounds attractive.    Continue at Randy Alcorn

Spiritual Warfare Movement

INTRODUCTION

A.    We know from Scripture that Satan exists and has set up a counterfeit program. He attacks God’s creation (Gen 3:1), God’s Word (Gen 3:1,4), God’s character (Gen 3:5), God’s truth (1Ti 4:1-5; 2Co 11:14), God’s Christ (2Th 2:9-11), and God’s children (Rev 12:10; 1Pe 5:8).

B.    We also know from Scripture that Satan uses the help of fallen angels who follow him (Rev 12:4; Mt 12:24-26).

C.    We are also taught that there is a spiritual battle waging and the believer is the battlefield and somehow takes part (Eph 6:12).

D.    Many pertinent questions must be answered; but answered biblically.

1.     What can we ascertain about the extent of spiritual warfare?

2.     How then does the believer stand in spiritual warfare?

3.     What aggressive role, if any, does the believer play in spiritual warfare?

4.     Is the contemporary Spiritual Warfare Movement biblically correct?

5.     Are we at the mercy of Satan and his minions unless the leaders of the Spiritual Warfare Movement intervene for us?

E.    Clearly, the believer must face a battle of spiritual warfare.  Continue at Daryl Hilbert

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Green ‘Drivel’ Exposed

Two months ago, James Lovelock, the godfather of global warming, gave a startling interview to msnbc.com in which he acknowledged he had been unduly “alarmist” about climate change.

The implications were extraordinary.

Lovelock is a world-renowned scientist and environmentalist whose Gaia theory — that the Earth operates as a single, living organism — has had a profound impact on the development of global warming theory.

Unlike many “environmentalists,” who have degrees in political science, Lovelock, until his recent retirement at age 92, was a much-honoured working scientist and academic.

His inventions have been used by NASA, among many other scientific organizations.

Lovelock’s invention of the electron capture detector in 1957 first enabled scientists to measure CFCs (chlorofluorocarbons) and other pollutants in the atmosphere, leading, in many ways, to the birth of the modern environmental movement.

Having observed that global temperatures since the turn of the millennium have not gone up in the way computer-based climate models predicted, Lovelock acknowledged, “the problem is we don’t know what the climate is doing. We thought we knew 20 years ago.” Now, Lovelock has given a follow-up interview to the UK’s Guardian newspaper in which he delivers more bombshells sure to anger the global green movement, which for years worshipped his Gaia theory and apocalyptic predictions that billions would die from man-made climate change by the end of this century.   Continue at Toronto Sun

Charismatic Chaos

The charismatic movement, once considered a splinter group on the fringe of Christianity, has gained steam and entered the ‘90s at full speed. Dramatic new accounts of bizarre, supernatural events are attracting men and women hungry for religious experiences while causing others simply to ask, What is really happening here?, or more important, What should I believe? 

This 12-message album thoughtfully and carefully shines the light of Scripture on teaching that is gaining a massive and loyal television following, leading to disunity on a world-wide scale, and promising to fuel controversy for years to come. Recorded by John MacArthur, these messages will help you gain an understanding of his bestseller Charismatic Chaos in a short amount of time.

    Includes the following 13 messages:

Listen Does God Still Give Revelation? June 16, 1991 Selected Scriptures 90-53 Download: High Low

Listen Does God Still Give Prophecies? June 30, 1991 Selected Scriptures 90-54 Download: High Low

Listen Proper Biblical Interpretation August 04, 1991 Selected Scriptures 90-55 Download: High Low

Listen Does God Do Miracles Today? August 11, 1991 Selected Scriptures 90-56 Download: High Low

Listen The Third Wave August 25, 1991 Selected Scriptures 90-57 Download: High Low

Listen How Do Spiritual Gifts Operate? September 01, 1991 Selected Scriptures 90-58 Download: High Low

Listen What Was Happening in the Early Church? September 08, 1991 Selected Scriptures 90-59 Download: High Low

Listen Does God Still Heal? September 22, 1991 Selected Scriptures 90-60 Download: High Low

Listen Speaking in Tongues September 29, 1991 Selected Scriptures 90-61 Download: High Low

Listen What Is True Spirituality? October 13, 1991 Selected Scriptures 90-62 Download: High Low

Listen Does God Promise Health and Wealth? Part 1 October 27, 1991 Selected Scriptures 90-63 Download: High Low

Listen Does God Promise Health and Wealth? Part 2 November 03, 1991 Selected Scriptures 90-64 Download: High Low

Listen Does Experience Determine Truth? June 09, 1991 Selected Scriptures 90-52 Download: High Low

United Families Dividing Churches

The Family Integrated Church Movement (FICM) is having a growing impact within fundamental Baptist churches. Since the mid-1990s an increasing number of families within fundamental churches have gravitated toward the family-integrated approach. In addition, families entrenched in the movement have been drawn to fundamental churches because of their emphasis on Biblical preaching and conservatism. At first glance the influence of the FICM might seem entirely beneficial for traditional churches, but unfortunately not all of the impact has been positive. The FICM mindset can divide churches. 

Understanding the FICM

 

The FICM is comprised of evangelical churches, pastors, and laymen who share a distinct philosophical approach toward the family and church. Advocates of family-integrated churches (FIC) believe that families should always worship and fellowship together in age-integrated (i.e., multigenerational) services and activities. Conversely they insist that virtually all age-segregated ministries and activities at church, such as Sunday School or youth ministries, are unequivocally unbiblical. Also, they often speak of the father as the conduit of spirtual growth in the family.

The FICM is not a denomination but rather a loose association of churches and organizations represented by a variety of denominational perspectives. Some key leaders are the following:

• Scott Brown, director of the National Center for Family-Integrated Churches (NCFIC)
• Doug Phillips, president of Vision Forum Ministries
• Voddie Baucham Jr., professor, author, and pastor of Grace Family Baptist Church near Houston, Texas
• Eric Wallace, president of the Institute for Uniting Church and Home (IUCAH).

The NCFIC, founded in 2001, is the flagship organization for the FICM and has a national network of more than 800 churches. It should be no surprise that the FICM has close ties to some currents of the homeschooling movement. While homeschooling is not essential to the FICM, the vast majority of families in FIC homeschool their children.  Continue at Sharper Iron

You Shouldn’t try to Forgive Yourself

One of the more interesting teachings that has crept into the Christian community is this idea of self-forgiveness.

Forgiving myself is the standard way it is talked about.

I’m not exactly sure how it became such an effective teaching in mainstream Christian consciousness, though I do have a pretty good idea where it came from.

Its roots are in the self-esteem movement as taught by our secular culture.

Only a person who is pursuing a high self-esteem would be tempted to think along the lines of self-forgiveness.

What I mean is this:

Typically a person who believes he needs to forgive himself has sinned in some way–hence the need for forgiveness.

All sin requires forgiveness in order to be free from it. We’re good so far.

However, rather than the self-forgiver seeking forgiveness from God alone, he believes that he needs something more–something in addition to God’s forgiveness. While he may think about and even know that God will forgive him of his sins, he also believes his personal forgiveness of himself is required too.

“Yes, God has forgiven me, but I can’t forgive myself for what I did,” is a typical response.

This is a major heresy because it adds to the Gospel of Jesus Christ. Because of this it must be repudiated. Whenever we add anything to the Gospel, it mocks and marginalizes the work of Christ and it must be rebuked.

• Christ’s forgiveness of myself + my forgiveness of myself = heresy
• Christ’s forgiveness of myself + my acceptance of His forgiveness = forgiveness

But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed. – Galatians 1:8-9 (ESV)  Continue at Rick Thomas

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

The Biblical Counseling Movement After Jay Adams

Most biblical counselors would dismiss the term schizophrenia as an unhelpful and confusing label. Heath Lambert has demonstrated, however, that the term has validity as a literary genre. The Biblical Counseling Movement After Adams is a number of contradictory things. It is a respectful recounting of the contributions of Jay Adams and a collection of harsh and unkind epithets about the man and his followers. It is both a carefully researched Ph. D. thesis and grievous academic malpractice. It identifies important issues within the biblical counseling movement and embraces as authoritative shoddily constructed straw men. Lambert praises concepts he himself finds questionable, and confuses movement with maturity, differences with development, and provocation with progress. Upon a careful reading of this book, biblical counselors who are familiar with the issues reported here will be made both thankful and appalled.

Lambert has a genuine respect and appreciation for Jay Adams. It is evident in his first chapter in which he surveys Adams’ early writings and places them in the context of the times they were written. It is a careful and complete survey and serves as a great introduction to the man and his writings. In his conclusion, Lambert correctly points out that Adams has always welcomed a careful examination of what he has written and invited others to build on what Adams himself admitted was preliminary (although not tentative). Lambert does just that. He seeks to identify specific areas where, in his view, Adams’ work was deficient—even erroneous—and marshals support for his conclusions by quoting as authoritative those who do not share his deep respect for Adams—many of whom have misrepresented Adams, and questioned his integrity, character, and scholarship.

As a credible scholarly work The Biblical Counseling Movement After Adams was doomed from the beginning. It began as a Ph.D. project at the Southern Baptist Seminary in Louisville where Lambert teaches. His purpose was to chronicle what he perceived to be the “development” of the biblical counseling movement in its “second generation” iteration. In Lambert’s mind, it was to be a continuation—a volume two—of a dissertation written by David Powlison in 1996 and later published in book form in 2009. Continue at Institute for Nouthetic Studies

The Mission of the Church: An Ecclesiological Question

We were pleased to host Christopher J.H. Wright at Southeastern Seminary last week as he delivered the annual Page Lectures. His theme for the lectures was “The Bible and the Mission of God,” which is an important and somewhat controversial topic among evangelicals. His two lectures were titled “Reading the Whole Bible for Mission: What Happens When We do?” and “God, Israel, and the Nations: The Old Testament and Christian Mission.” Both of his excellent lectures can be viewed on the multimedia page of the SEBTS website.

Wright is a prolific Old Testament scholar and missional theologian. He is the author of a couple of very important books on mission titled The Mission of God: Unlocking the Bible’s Grand Narrative (IVP Academic, 2006) and The Mission of God’s People: A Biblical Theology of the Church’s Mission (Zondervan, 2010). In those books, Wright lays out a holistic understanding of mission that is rooted in the Bible’s grand narrative and that results in the final redemption of the cosmos. The church participates in God’s mission by proclaiming the good news of God’s salvation in Christ through word and deed in every sphere of life. In many ways, this view of mission is a continuation of the position advocated by John Stott in his classic book Christian Mission in the Modern World (IVP, 1975) and articulated by the Lausanne movement through the Lausanne Covenant (1974), Manila Manifesto (1989), and Cape Town Commitment (2011).  Keep Reading>>>

 

See Also: Mission Critical

What Would Francis Schaeffer Say to the Gospel-Centered Movement?

As I recently read through Crossway’s collection of the Letters of Francis Schaeffer, I was struck by how applicable Schaeffer’s insights are today, particularly in regard to evangelical movements, leaders, and doctrine. His counsel deserves to be heeded by those of us in the “gospel-centered” stream of evangelicalism.

With this in mind, I have selected some favorite excerpts from these letters and woven them together creatively. Using Schaeffer’s own words, I am imagining out loud what counsel he might give us today.

What Francis Schaeffer Might Say to the Gospel-Centered Movement Today

1. Make sure your loyalty to Christ supersedes any loyalty you have for the “movement.”

[Brothers and sisters,] I see the need for Christians across the face of the earth who are indeed brothers in Christ, standing on the fundamentals of the faith and separated from unbelief, to come into personal fellowship one with the other to the praise of our Lord. And yet how quickly such a thing can grow into that which is merely cold, formal, and dead. The cry of my heart is that God may have mercy on us.

I increasingly see the dangers involved in organization, and I do think that most of us get the cart before the horse. That is, we organize first and then go forward, rather than growing close to one another through spiritual and personal contacts and then letting whatever organization grow naturally out of that-as the tree puts forth the leaf and then the bud and then the flower as the Lord leads.   Keep Reading >>>

Church Size: The Fault Line in the Movement

It can be good to have a "tribe" (e.g., Acts 29, 9Marks, SGM, the PCA)  where you resonate with the philosophy of ministry and get good resources for your work.  I'm also glad for what God is doing to bring people together across Reformed "tribes" through movements like T4G and The Gospel Coalition. Part of what God seems to be doing is forging trust and partnerships between groups that do things differently.

 

But from my observation (at conferences and in personal conversations), there seems to be still be a fault line running through us: church size.  I've sat in conferences where the speakers talk as if you aren't a good pastor until your church hits 2,000 people in attendance.  I've also heard small church pastors who seem to assume that large crowds always indicate that the message is being watered down.

A few suggestions on the matter:

• Drop the "better than" language.
  

Large churches aren't better than small.  And vice versa.  I don't care what your surveys say, you can easily find examples and statistics to show the superiority of whatever it is that you happen to be doing.  The fact is, some churches grow big because the ministry is faithful and the Lord is blessing.  Others grow big because the itching ears of the masses are being appeased.  Some small churches are doing great work in difficult places.  Others are small because they are lame and ineffective.  Most churches (big and small) do some things well and other things less well.     Keep Reading >>>

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Cautions for Church Planters

There can be no doubt that the fulfillment of the Great Commission is disciple-making, and that should result in the planting of local churches. Not long after the church was born on Pentecost, church-planting became the chief endeavor for the Apostle Paul and his team as they were chased around the Roman Empire. If evangelism is the flower of the church, it is seen blooming when new churches are planted.

Thankfully, there is a church-planting movement in evangelicalism today, for which we ought to praise God.

Church-planting is a unique opportunity for many reasons. Your planting team gets to set the doctrinal direction and philosophy of ministry from ground up. Simultaneously there is an unmatched excitement in seeing Christ build his church first-hand.

But the reality is that with this trend, church-planting is becoming a glamorous ministry fad. It’s fashionable to be identified as a “church-planter.” With all the excitement and rush to get new churches off the ground, the movement is becoming hasty and careless, both from pulpits and in pews.   Keep Reading>>>

John MacArthur Wants Us to Grow Up

John MacArthur is in the midst of penning a series of articles that will address (and encourage and scold) the Young, Restless, Reformed movement—this thing they call the New Calvinism. I have one great concern about this. I will tell you what it is, but only after I give a brief overview of what MacArthur has said so far.

MacArthur’s series will extend to four parts (after which there will be a couple of follow-ups by other writers). In the first article, which serves as an introduction, MacArthur showed the direction he intends to take the series: He will tell this Young, Restless, Reformed movement (YRR) to “Grow Up. Settle Down. Keep Reforming.” After showing that the allure of postmodernism, best exemplified by the Emerging Church, has largely proven futile, Dr. MacArthur says: Keep Reading...

Grow Up. Settle Down. Keep Reforming. Advice for the Young, Restless, Reformed

It has been five years since Christianity Today published Collin Hansen’s article titled “Young, Restless, Reformed.” Hansen later expanded the article into a book with the same title (Wheaton: Crossway, 2008). He has carefully documented a very encouraging trend: large numbers of young people (college age and younger) are discovering the doctrines of grace, embracing a more biblical and Christ-centered worldview, and beginning to delve more deeply into serious theology than most 20^th-century evangelicals were prone to do.

In short, Calvinism, not postmodernism, seems to be capturing the hearts of Christian young people.

Hansen cites evidence that Calvinistic seminaries are growing. Several new national conferences feature speakers committed to reformed soteriology (R.C. Sproul, John Piper, Al Mohler, Mark Dever, and others)—and these conferences are consistently full to overflowing with students. Books rich with meaty doctrinal content rather than relational fluff have begun to show up on Christian best-seller lists. There is even a surge of interest in Jonathan Edwards.

Hansen’s original article gave some definition and a name to this developing movement. That article finally brought attention to a powerful trend that theretofore had been all but ignored by Christianity Today’s editors. (They had been preoccupied for a decade or more with Emergent and postmodern fads, open theism, and various currents drifting in a totally different direction.) But (in Hansen’s words): “While the Emergent ‘conversation’ gets a lot of press for its appeal to the young, the new Reformed movement [is arguably] a larger and more pervasive phenomenon [with] a much stronger institutional base.” Keep Reading...

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Four Movements From the Past