JONATHAN EDWARDS: LOVER OF GOD – Owen Strachan and Doug Sweeney (2010)

Jonathan Edwards: Lover of God is the first installment in a series of five by Owen Strachan and Doug Sweeney.  The Essential Edwards Collection includes additional works on beauty, heaven and hell, the good life, and true Christianity.

If you have never met Jonathan Edwards before or if you are familiar with the name but have resisted the opportunity to meet him, this collection provides the perfect rendezvous point.

Volume one is a terrific summary of Edwards’ life as a pastor, theologian, philosopher, missionary, husband, father, and university president.  Strachan and Sweeney skillfully weave brief Edwardsean citations throughout and include thought-provoking commentary.

Jonathan Edwards: Lover of God is filled with strengths and will receive wide readership.  Each chapter concludes with an application that challenges readers to inculcate Edwardsean principles into daily living.  And despite the constant emphasis on Edwards’ skill as a pastor and theologian, this work is quick to point out that Edwards was first and foremost a Christ-follower:  “He was a Christian – not a super-Christian, not a man who walked an inch off of the ground, but a believer in the Lord Jesus Christ who fought the same fight we do and loved the same God we love.”

4.5 stars

HERESY: A History of Defending the Truth – Alistair McGrath (2009)

Heresy: A History of Defending the Truth, by Alister McGrath is a detailed overview of the progression of heresy in the church.  Part one defines heresy and provides a helpful summary of the origins of the idea of heresy.  “The essential feature of heresy is that it is not unbelief (rejection of the core beliefs of a worldview such as Christianity) in the strict sense of the term, but a form of that faith that is held ultimately to be subversive or destructive, and thus indirectly leads to such unbelief.”

Part two examines the roots of heresy.  McGrath provides a fascinating historical survey of the development of heresy and its early development in church history.

Part three summarizes the classical heresies of Christianity including Ebionitism, Docetism, Valentinism, Arianism, Donatism, and Pelagianism.  McGrath does an especially noteworthy job on his treatment of the arch-heretic, Pelagius.  However, I would commend R.C. Sproul’s, Willing to Believe to any readers interested in a deeper look at the Pelagian heresy.

McGrath rightly points out the pervasiveness of Pelagianism “on Western culture, even if its name means little to most.  It articulates one of the most natural of human thoughts – that we are capable of taking control of ourselves and transforming ourselves into what we would have ourselves be.”  Indeed, the tentacles of Pelagianism are not only choking the world, this diabolical worldview has found entry into the American church.

Finally, part four focuses on the impact of heresy.  The author urges the reader to recognize that “the pursuit of orthodoxy is essentially the quest for Christian authenticity” and to recognize the tendency that heresies have in “repeating themselves.”

McGrath’s book is a noteworthy summary of the history of heresy.  However, if one is a newcomer to this subject, I recommend starting with John Hannah’s, Our Legacy: A History of Christian Doctrine.  Additionally, Harold O.J. Brown’s work, Heresies will provide readers with a detailed look at the heresies that have consistently plagued the church.  Each work is a clear reminder of the danger of heretical ideas creeping into the fabric of the church.

3.5 stars

THE GOSPEL AND THE CROSS

“Justification is first and foremost about the vindication of God.  God simultaneously preserves his justice while justifying the ungodly.  That is the heart of the gospel … Do you want to see the greatest evidence of the love of God?  Go to the cross.  Do you want to see the greatest evidence of the justice of God?  Go to the cross.  It is where wrath and mercy meet.  Holiness and peace kiss each other.  The climax of redemptive history is the cross.”

– D.A. Carson, Scandalous (Wheaton: Crossway Books, 67, 70)

What We Talk About When We Talk About God – Rob Bell (2013)

0062049666_lI am a disturbed man.  I am disturbed because people compromise the truth.  I am disturbed because people marginalize the truth and swerve away from biblical reality.  I am disturbed because a great communicator with a bright mind and a love for people continues down a rocky path.  On Tuesday, March 12, Rob Bell unveiled his newest book, What We Talk About When We Talk About God.  I am disturbed because one group of people uncritically accepts anything that comes off the end of Bell’s pen.  On the other hand, I am disturbed by Christians who refuse to debate civilly with the likes of Bell.   Instead, they cast stones and call names.  They protest outside at his speaking events and drop nasty one liners on Facebook.   Surely, there must be a better way!

In Bell’s previous offering,  Love Wins,  several fundamental doctrines were undermined, most notably the doctrine of hell.  Bell argued then, “If we want hell, if we want heaven, they are ours.  That’s how love works.  It can’t be forced, manipulated, or coerced.  It always leaves room for the other to decide.  God says yes, we can have what we want, because love wins.”  The author continues, “Restoration brings God glory; eternal torment doesn’t.  Reconciliation brings God glory; endless anguish doesn’t.  Renewal and return cause God’s greatness to shine through the universe; never-ending punishment doesn’t.”

The author continues the dialogue (according to emergent standards)  in What We Talk About When We Talk About God.  The writing is witty and inquisitive.  Bell has mastered the art of asking questions and has adjusted his eyes and tuned his ears in order to understand postmodern culture.

One of Bell’s central claims in the book is this: “We have a problem with God.”  He argues that many people are rethinking the nature of God.  Personally, I think that Bell is on to something here.  He is keenly aware of a shift that appears to be taking place in the minds of some people that concerns the nature of God.  Consider some of the ways that the nature of God has been recast in recent years, especially with the rise of open theism, inclusivism, and universalism.   Bell is not only aware of this “mind-shift” that has to do with the nature of God; he embraces it himself.  He compares God to the classic Oldsmobile.  This old car served many people in its day but has since been proven irrelevant.  Bell ponders what he calls the “tribal God” – “…  the one who’s always right (which means everybody else is wrong) – is increasingly perceived to be small, narrow, irrelevant, mean, and sometimes just not that intelligent.”  Bell quips, “Is God going to be left behind? Like Oldsmobiles?”

What We Talk About When We Talk About God essentially argues that the old view of God (the Oldsmobile view) is outdated and needs to be updated.  The argument revolves around three words: “With, For, and Ahead.”  Essentially, Bell argues that God is with us, for us, and ahead of us –  all of us.

With: God is with us.  He is the “energy, the glue, the force, the life, the power, and the source of all we know to be the depth, fullness, and vitality of life from the highest of highs to the lowest of lows and everything in between.”

For: God is for us.  “I believe God is for every single one of us, regardless of our beliefs or perspectives or actions or failures or mistakes or sins or opinions about whether God exists or not.”

Ahead: God is ahead of us.  “It’s as if human history were progressing along a trajectory, an arc, a continuum; and sacred history is the capturing and recording of those moments when people became aware that they were being called and drawn and pulled forward by the divine force and power and energy that gives life to everything.”

These affirmations are all very interesting and will likely receive much positive feedback.  But do they stand up to the scrutiny of Scripture?  I offer four specific critiques that go to the core of the book.

1. Being Certain About Certitude

Bell stands shoulder to shoulder with postmodern thinkers who mock the possibility of certitude.  Anyone who has studied the Enlightenment (Christian and non-Christian alike) will admit a posture of arrogance during these days.  But certitude does not necessarily entail an arrogant attitude.  Indeed, even Bell is pleading for a particular kind of knowledge that is wedded with humility.   Orthodoxy should include bold propositions and large doses of humility.

What is troubling about Bell’s discomfort with certitude is that certitude appears throughout the book.  His certitude about the world, the laws of physics, and the nature of God conflicts with the argument against certitude!

2. A Failure to Distinguish Between Law and Gospel

I am increasingly aware of and concerned with Christian thinkers who fail to distinguish between law and gospel.  What is concerning about this particular work is that neither emerge clearly.  When the author argues that “God is for every single one of us” law is essentially extinguished.  Additionally, the gospel appears to be inclusive; it is a gospel that appears to cut across all kinds of theological traditions, including traditions that fall outside the pale of orthodoxy.

3. A Failure to Distinguish Between the Creator and the Creature    

The notion that God is “with us,” “for us,” and “ahead of us leads readers away from the importance of the Creator-creature distinction.  The apostle Paul made this distinction plain in his message to the philosophers in Athens: “The God who made the world and everything in it, being the Lord of heaven and earth, does not live in temples made by man, nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything” (Acts 17:24-25, ESV).

Acts 17:22-31 reveals a Creator God who is the cosmos shaper, the kingdom shaker who lives above creation.  He is the all-sufficient Ruler, Life Giver, and Destiny Maker.  And he is the righteous Judge who “commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed …” (Acts 17:30-31, ESV).

And Scripture speaks of the creature who was created by God (Gen. 2:7).  The creatures (Adam and Eve) were originally free from sin but fell and as a result became sinners by nature and by choice (Gen. 3:1-7).  As such, these sinful creatures have no inherent righteousness, no desire for God (Rom. 3:10-11).  Subsequently, all creatures are born with a hatred in their hearts for God (Rom. 8:7-8).  They are dead in sin (Eph. 2:1-3), and they are enslaved in sin; totally unable to come to Christ apart from God’s empowerment (John 6:44).  These creatures are dependent upon God for everything.  These creatures, while given the ability to make free choices, are determined (Acts 17:26; Prov. 19:21; 21:1).  And these creatures are accountable to a righteous and sovereign Judge (Rom. 2:5-11).

4. A Failure to Reveal the Whole Truth About God

The notion that God is “with us,” “for us,” and “ahead of us (every single one of us) may sound good initially but falls short of the biblical model.  It is true that God is with his people.  We see this especially in the incarnation of Jesus, the One who is named Immanuel – or God with us (Matt. 1:23).  Yet God is not “with” the man who  has rejected the revelation of God in Christ.  “… Whoever does not obey the Son shall not see life, but the wrath of God remains on him” (John 3:36).

It is true that God is “for us” – that is to say, he is for his people.  “For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:38–39, ESV).  Yet God is not “for” the man who has rejected the promises and purposes of God.  He resists the proud (Jas. 4:6; 1 Pet. 5:5).

And it is true that God is “ahead of us” – he works on behalf of his people (Isa. 64:4).  Indeed, he works all things for good – but not for all.  The promise in Romans 8:28 is this: “And we know that for those who love God all things work together for good, for those who are called according to his purpose” (Romans 8:28, ESV).  And Scripture is clear on this point: God does not give sovereign grace to all people.  “For many are called, but few are chosen”” (Matthew 22:14, ESV).  The one who resists God’s authority; the one who refuses to take refuge in God will endure the wrath of almighty God (Ps. 2:12; Deut. 32:35; Rom. 1:18-24).

The model presented in What We Talk About When We Talk About God  appears to have something in common with panentheism which says that the world is “in” God.  So in the final analysis, the book appears to make much of God’s immanence and make light of his transcendence.

A.W. Tozer rightly said, “What comes into our minds when we think about God is the most important thing about us.”    Tozer continues, “Among the sins to which the human heart is prone, hardly any other is more hateful to God than idolatry, for idolatry is at bottom a libel on His character.  The idolatrous heart assumes that God is other than He is – in itself a monstrous sin – and substitutes for the true God one made after its own likeness.”  Therefore, we must beware of our propensity to fashion a god that suits our particular needs.  We must always subject our vision of God to the Scriptures and allow God’s Word to have the final say.

My plea to fellow evangelicals who disagree with Bell is to engage with biblically-minded sensibility. Name calling and ad hominem attacks must stop. May our debates with those whom we disagree be filled with kindness, humility, meekness, and patience (Col. 3:12). And when we talk about God, may our speech reflect the biblical vision of God that emerges in Scripture. May we bow before his transcendent majesty. May his holiness stop us dead in our tracks. May we find comfort in his immanence – for he finds great delight in working for his people. May we marvel at and worship this great God who tends his flock like a shepherd and gathers the lambs in his arms (Isa. 40:11).

Soli Deo Gloria!

 

 

THE GOSPEL FOR MUSLIMS – Thabiti Anyabwile (2010)

musThe Gospel for Muslims is another winner by Pastor Thabiti Anyabwile.  This short but powerful work shatters the assumption that Muslims are impossible to reach for Christ.  A former Muslim himself,  Anyabwile demonstrates that loving and faithful proclamation have and will continue to reap benefits among our Muslim friends.  For the gospel “is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.”

Pastor Thabiti employs the same strategy for unpacking that gospel that emerges in Greg Gilbert’s excellent book, What is the Gospel? Four components summarize this God-centered approach to evangelism, namely, proclamation concerning God, the sinfulness of man, the person and work of Christ as well as the responsibility for sinners to believe.  Each section contrasts Muslim dogma with the truth of Scripture.

This little book is loaded with practical help in sharing the gospel with Muslim people.  Anyone who has contact with Muslim people should read Anyabwile’s book.  And everyone should practice the principles set forth so Muslims everywhere might know the hope and forgiveness found in Christ alone!

4.5 stars

THE FIVE DISFUNCTIONS OF A TEAM – Patrick Lencioni (2002)

It has been rightly said that there is no “I” in team.  Patrick Lencioni reminds leaders that teamwork is indispensible to successful organizations.  The Five Dysfunctions of a Team provides readers with a practical model for building an effective team.

Much of the book is a fictional account of a newly appointed CEO and chronicles her struggle to build a cohesive team

The model summarizes the five dysfunctions of a team, including absence of trust, fear of conflict, lack of commitment, avoidance of accountability, and inattention to results.  Lencioni remarks, “… Teamwork deteriorates if even a single  dysfunction is allowed to flourish.”

Effective teams seek to reverse the dysfunctions which results in mutual trust, engaging in unity around ideas, making commitments to decisions and action plans, accountability, and focusing on achieving results.

The most useful section of this work focuses on each of the five dysfunctions and provides helpful solutions for overcoming these paralyzing tendencies.

TOGETHER FOR THE GOSPEL 2010

John Piper preached on Wednesday evening.  His influence in my life is impossible to measure.  I’ll never forget the first time I read Desiring God almost twenty years ago.  His Christ-saturated approach to God’s Word began to slowly reshape my pursuit of and passion for God.

The primary question that Dr. Piper’s message addresses is: “Did Jesus and Paul preach the same gospel?” Piper urges, “Read all Gospels  in the shadow of the Cross.”

Piper begins by noting three things about people who claim to trust in Christ (Luke 18:9-14).  There is the person whose righteousness is “moral.”  Next, there is the person whose righteousness is religious/ceremonial.  Finally, there is the person whose righteousness is a gift from God.

Piper explains the Luke narrative with the intention of unpacking seven crucial principles (the manuscript is available at http://www.desiringgod.org).

1. Jesus taught justification by faith on the basis of imputed righteousness, not inherited righteousness.

2. No matter how religious you are, don’t trust in it.  Only trust in Christ alone.

3. Take heart in your struggle with indwelling sin.  When you feel like a failure — look to Christ alone.

4. All moral transformation is the fruit, not the root of justification.

5. Never forget – All good works, words, and deeds will serve to strengthen, not ground your justification.

6. The gospel is universally and globally needed.

7. Give Christ all his glory in the work of salvation!

The grand purpose in the universe is for Christ to be glorified.  Piper’s conclusion: Indeed Jesus and Paul preached the same gospel.

C.J. Mahaney concluded Together for the Gospel with an excellent message from 2 Timothy 4:1-5.  Mahaney unpacks the biblical description of the pastors’ charge.  He notes, “We all have different gifts — but the same charge.”

Mahaney admonishes pastors, be faithful to the message (v. 2).  Pastors must preach the Word, which is to say, they must preach the gospel. “Never assume that people have an exhaustive knowledge of the gospel.”  “Never altar or add to the story.”  “Be committed to unoriginality.  Don’t lose sight of what matters most.”

Remaining faithful to the message requires pastoral wisdom (vv. 2-3).  Mahaney urges, “We must be familiar with those we are addressing.”  In other words, we must know the people.  We must understand the hurts of the people.

Remaining faithful to the message requires godly character in general and patience in particular (v. 2).  Impatience reveals pride and self-righteousness.  And remember that sanctification is a process.  “Be patient with people who process truth slowly.”  “Don’t assume that you are sufficiently patient.”

Pastors must be faithful to their ministry.  They must do the work of an evangelist.  They must endure suffering.

Finally, pastors must be faithful to their Savior.   Mahaney’s message was a deeply encouraging message for each pastor and an appropriate way to conclude the conference.  What a blessing to sit under the ministry of the Word!

I am thankful for the chance to serve side by side with two men of God, Brock Ewing and Wayne Pickens.  Brock has proven to be an exceptional intern and has faithfully served in a multitude of ways.  And my Senior Pastor is not only my boss.  He is one of my best friends in the world!

I am also thankful for a home church who is not only expects their shepherds to faithfully feed the sheep; but a church who joyfully send the sheep from time to time to be fed themselves.  These shepherds are ready to come home!

TOGETHER FOR THE GOSPEL 2010

Thabiti Anyabwile stepped up to the plate on Wednesday at Together for the Gospel.  Thabiti’s life and message prove that God is in the business of drawing Muslims to himself!  This converted Muslim delivered a powerful message that addressed the ever-popular evangelical manta that calls Christ-followers to engage the culture.

Thabiti was clear from the beginning: “If we set out to engage the culture, the gospel may be adjusted if we’re not careful.”  This really was a truly vital message, especially in a day when evangelicals are pursuing cultural transformation at a feverish pace.  Indeed, a cultural mandate emerges for God’s people in the Genesis account.  Thabiti acknowledges this at the outset.  Yet he is rightly concerned that many of those who seek to “transform the culture” often times do it in a compromising way and miss the point of Paul’s purpose, philosophy, practices, and perspective.

Paul’s purpose is set forth in Colossians 1:24-2:5, namely, that he might make God’s Word known so people would be mature.  The goal is conformity to Christ.  We too, must be ruthless as we pursue this purpose of Christ-likeness.  Therefore, Thabiti urges, we must “engage culture by engaging the church.”

Second, note Paul’s cultural philosophy (Col. 2:6-7).  Here the apostle urges people to live according to the gospel.  They must embrace a high Christology.  The danger according to Col. 2:8 is to underestimate the power of the world’s philosophy and become captured by her man-centered principles.  Thabiti urges in classic Van Tillian tone, “Don’t soft-peddle antithesis.”

Third, pay close attention to Paul’s practices (Col. 2:16-23).  He warns against self-made religion and restrictions concerning food, etc.  Rather, our focus my center exclusively on Christ.

Finally, note Paul’s perspective.  “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God.  Set your minds on things that are above, not on things that are on earth.  For you have died, and your life is hidden with Christ in God.  When Christ who is your life appears, then you also will appear with him in glory” (Col. 3:1-4, ESV).

Thabiti concludes with a strong admonition.  Cultural engagement must focus on Christ and the gospel exclusively.  Our purpose is rooted in Christ.  Our philosophy is centered in Christ.  Our practices and perspective must revolve around Christ.  Therefore, when one wrongly engages culture, the gospel is inevitably adjusted.  May this never be!

John MacArthur  delivered the next pitch.  His careful exposition of Mark 4:26-29 was unpacked like a gift from a shepherd who has been carefully unwrapping God’s Word for over forty years.

He began by noting the Neo-Finney and Pelagian tendencies in American evangelistic strategy.  MacArthur points to another strategy for evangelism, the strategy that emerges in Mark 4.  In this passage, readers are called to sow the seed and wait for God to work a sovereign miracle.  “We are secondary agents but not the primary cause.  We are the means, not the power [behind salvation].”  Regeneration is the sovereign work of God.

MacArthur points to four key principles of evangelism.  First, we must be humble.  Our message is the cross and resurrection of Jesus.  Salvation is his doing (1 Cor. 1:30).  Our responsibility is not to change the heart.  Our responsibility is to faithfully and persistently sow the seed and wait for God’s sovereign hand.  Jonathan Edwards remarks, “True conversion is marked by broken-hearted love for God.”

Second, we must be obedient because we know that we are the light that God uses in evangelistic ways.

Third, we must be diligent in our evangelistic endeavors.  Our usefulness in evangelism is linked to eternal reward.

Finally, we must be confident for God has determined and exponential outcome.

Once again, MacArthur delivers a Christ-centered message with strong admonition to the people of God, especially shepherds of Christ’s bride.

TOGETHER FOR THE GOSPEL 2010

Dr. Al Mohler concluded the first night of Together for the Gospel by unpacking eight trajectories that have contributed to an adjusted gospel.

1. The Modern Trajectory is the liberal worldview that embraces naturalism and includes the Bultmann’s project and the so-called Quest for the Historical Jesus.

2. The Post-Modern Trajectory includes the denial of propositional truth and the ascendency of relativism.  Mohler rightly maintains that the post-moderns are running out of doctrines to deny!  He also warned pastors to beware of the danger of doctrinal fatigue, i.e. giving up the fight for orthodoxy which would result in disaster.

3. The Moral Trajectory compromises the gospel by denying key doctrinal realities such as the substitutionary atonement, propitiation, the wrath of God.  This trajectory makes an appeal to “fairness.”  Mohler compared the writings of Brian McLaren to Fosdick and contends that “McLaren is light years from Fosdick!”

4. The Aesthetic Trajectory simply recoils at difficult doctrines.

5. The Therapeutic Trajectory sees mankind as sick instead of evil as the Bible portrays.  This trajectory is a serious threat to the gospel and is rooted in the ideology of James, Freud, Jung, and Oprah.

6. The Pragmatic Trajectory compromises the gospel by placing emphasis on results.

7. The Emotional Trajectory focused on the doctrinal compromises of Schleirmacher.

8. The Materialist Trajectory focused on misplaced affection on the things of this world.

Dr. Mohler’s message was a powerful polemic that reaffirmed the importance of maintaining clear orthodox sideboards and refusing to adjust the gospel.  His message was a vivid reminder that any addition or subtraction to the gospel is in reality a false gospel.