Veritas et Lux

The Indispensable Need for Unity: Part 4

The Devil’s Hatred of Unity

Make no mistake – the devil despises unity. He will do whatever it takes to divide family and friends. He will pull out all the stops to divide a church or ministry. And he will work tirelessly in order to divide a country. One of the things that Satan hates the most is a unified church family. Note several reasons for the devil’s utter antipathy of unity.

First, when God’s people are united, the body of Christ works as God intends – harmoniously. Paul speaks of this unity in 1 Cor. 12. “But God has so composed the body, giving greater honor to the part that lacked it, that they may be no divisions in the body, but that the members may have the same care for one another. If one member suffers, all suffer together; if one member is honored, all rejoice together” (ESV). Here we see that the whole is greater than the sum of the parts. God is honored and glorified when the body of Christ works in a harmonious fashion; when the people of God are mobilized and faithfully exercising their God-given spiritual gifts. Satan on the other hand, loathes the very notion of unity with a devilish passion.

Second, when God’s people are united, the gospel goes forward in great power. We see this demonstrated most vividly in the book of Acts. In Acts 1:8, the apostles receive a promise; a promise of the Holy Spirit’s power that will accompany their ministry as they faithfully proclaim the gospel to the nations. In Acts 2, the day of Pentecost arrives and Peter preaches a bold sermon that results in the conversion of 3,000 people (Acts 2:41). As the people of God devote themselves to the purposes of the church (Acts 2:42), God faithfully “added to their number day by day those who were being saved” (Acts 2:47). In Acts 4:4, we witness the conversion of 5,000 more people as they sit under the preaching ministry of Peter. This pattern occurs over and over in the book of Acts. When the people of God stand united, the gospel goes forward in great power – all the more reason for the devil to despise a united church.

Third, when God’s people are united, Christ’s agenda triumphs over people’s personal agendas. Here’s a principle to remember: Rejecting bickering results in rejoicing together. When personal agendas are set aside for kingdom purposes, Christ’s agenda prevails. So the devil will work strenuously to pit believer against believer. Woe to the church who passively sits by while the personal agendas of carnal people win the day. When personal agenda strike at the core of the local church, the devil has gained a major victory.

Fourth, when God’s people are united, God is greatly glorified. When forgiveness is at the center of a church family and grace marks the ministry, people are encouraged and God receives the glory. When selfish agendas are cast aside, God is glorified. When “pet projects” are shelved in order to defer to a higher purpose, God is glorified. Paul notes, “For it is all for your sake, so that as grace extends to more and more people it may increase thanksgiving, to the glory of God” (1 Cor. 4:15, ESV).

We have uncovered some reasons why the devil hates unity. But it does not end here. Satan not only hates unity; there is something he loves, namely, division. The devil relishes a people who are divided. He is eager to promote division, especially in the church. So notice several reasons for the devil’s love of division in the church.

The Devil’s Love of Division

First, when the church is divided, effectiveness fades. Nothing could be plainer. When people are at war, the troops lose strength and effectiveness wanes. Quite honestly, division takes work. And while the people who are engaged in division grow weak, it is the faithful efforts of shepherds that are ultimately affected. I often wonder if people who spark division really understand how pleased the devil is with their work.

Second, when the church is divided, ministry morale declines. This principle is related to the previous one. For whenever division takes root in a church, ministry morale by definition will be on the downgrade.

Third, when the church is divided, the flesh is stirred to action. I have learned from experience that when a group fosters division in a church, their sinful activity has a stunning effect. It actually brings out the worst in people. It serves, if you will, as a sin catalyst – igniting the flesh in people who moments before were faithfully serving God. It is no wonder that the devil has such a passion for division.

Fourth, when the church is divided, the gospel is tarnished. I was never much of a math student but here’s an equation I understand and have seen firsthand over the years. Gossip + division = a lack of love. And if we take John 13:35 seriously and affirm that people will recognize that we are disciples because of the love we show one another, it stands to reason that a divided church actively and aggressively tarnishes the gospel. Francis Schaeffer rightly notes that the “final apologetic” is our love for one another and the unity expressed in the context of relationships. I’m convinced that Satan is perfectly happy to see the gospel being proclaimed by a divided church – because the luster of the gospel is being adulterated which results in a weak, tepid, and ineffective message. May God help us!

Fifth, when the church is divided, the Holy Spirit is quenched and grieved. When Jesus prayed the High Priestly prayer in John 17, he said, “I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me” (John 17:20-21, ESV). In other words, the Trinity has from all eternity been in perfect fellowship and unity. So when disunity invades a church, it strikes at the core of who God is. Division militates against what is precious to God, namely, unity. The Holy Spirit, therefore, is quenched and grieved when division puts a stranglehold on unity.

Sixth, when the church is divided, God is not glorified. Of course, whenever a church is divided, God is not honored. And when God is not honored and glorified, we find the devil grinning ear to ear. I heard a pastor say a few days ago that he “does not believe in the devil.” Now the arch-enemy of our souls is really smiling. He’s not only managed to spark division in the church; he’s convinced one of the leaders in the church that he is only an imaginary enemy.

So we come back to the primary assertion, namely, there is an indispensable need for unity in the church of Jesus Christ. A church that fails to live up to the biblical ideal is a disobedient church; a church that is marginalized; a church that is weak and ineffective. May God give us strength to obey the mandate before us. May we stand side by side in unity all for the great namesake of the Lord Jesus Christ.

The Indispensable Need for Unity: Part 3

Over the last few days, we have defined unity and discovered some critical marks of biblical unity. Today, let us mark out the deterrents to unity; roadblocks that prevent God’s best in the local church.

The Deterrents to Unity

1. Marriages that are Divided

The first division that occurred in marriage took place in the garden between our first parents, Adam and Eve (Gen. 3:1-7). Eve was deceived by the serpent. Her deception led her down a slippery slope which resulted in her usurping of Adam’s headship; headship that was granted by God. Adam relinquished his God-given role as the leader in his marriage and stood by passively. The division that took place in the garden led to what I call the post-fall propensity. Adam’s sin plunged humanity on a sinful path that leads to death (Rom. 5:12). The post-fall propensity affects both men and women in marriage to this day. Men struggle with one of two sins in this area. They struggle with being docile – the sin of passivity (Gen. 3:6-7) and they struggle with dominating their wives (Gen. 3:17). Both sins result in the ungodly abdication of the leadership role that is granted by God. Additionally, in this arena, women struggle with usurping their husbands’ authority (Gen. 3:17). This sin expresses itself in ungodly assertiveness. The combination of ungodly abdication and ungodly assertiveness leads to a sharp and contentious division in marriage.

2. Leadership Teams that are Divided

Nothing will marginalize a church quicker than a leadership team that is divided. There are two broad areas to consider. The first involves a person or group of people who make efforts to divide a leadership team. Often times, unexposed sin motivates such an effort and must be dealt with swiftly or sin will eat through an organization like a cancer. When Paul confronted the sexual sin at the church in Corinth, he warned, “Do you not know that a little leaven leavens the whole lump? Cleanse out the old leaven that you may be a new lump, as you really are unleavened” (1 Cor.. 5:6-7). Sin that is allowed to fester is like unwanted mold or rust that continues to grow until it destroys everything in sight.

The second kind of division may involve two godly people who disagree on a theological matter or the direction of a given ministry. Paul and Barnabas disagreed on a matter that led them to go their separate ways (Acts 15:39, ESV). Barnabas sailed to Cyprus with Mark at his side and Paul traveled to Syria and Cilicia with Silas. The fascinating result is found in Acts 15:41 – “And he went through Syria and Cilicia, strengthening the churches.” These men understood the deadly danger of division and determined to maintain the unity of the church by separating and going in different directions.

3. Gossip

Gossip is a sin that appears to be tolerated in many churches. This should never be – for gossip is a serious sin in the eyes of God. Ezekiel 36:3 refers to gossip as an “evil” activity. Paul includes gossip along with a list of other sins including covetousness, malice, envy, murder, strife, deceit, and maliciousness (Rom. 1:29, ESV). Gossip is listed among other sins like quarreling, jealousy, anger, hostility, and conceit in 2 Corinthians 12:20. Proverbs 16:28 says, “A dishonest man spreads strife, and a whisperer separates close friends.” And Proverbs 17:9 warns, “Whoever covers an offense seeks love, but he who repeats a matter separates close friends.” Indeed, gossip should not be found among the people of God. Gossip has the power to divide and even destroy a church.

4. Personal Agendas

Hang around a local church for any amount of time and one is bound to find people with personal agendas. Worship styles, philosophy of ministry, polity, and a whole laundry list of items contribute to this thorny matter. Yet Scripture calls us to put the needs of others before our own; we are called to humble ourselves and seek the good of others. Personal agendas left unchecked will fester and spark division in the church. Personal agendas can dismantle the unity of a church almost overnight.

5. People Who Oppose Leadership

Finally, people who politic and form splinter groups to oppose the leadership pose a grave threat to the unity of the church. We will examine this problem in the next post. But suffice it to say, these schisms not only hurt the unity of the church; they displease the Savior and cast a long shadow on the Bride of Christ; a shadow which extends into the world and communicates a message that does great harm to the church.

These deterrents to the unity of the church must be identified, confronted, and challenged with the full weight of biblical authority. Again, we aim for unity in the church.

“Behold, how good and pleasant it is when brothers dwell in unity!” (Psalm 133:1, ESV)

The Indispensable Need for Unity : Part 2

women forming heart gestures during daytime

Yesterday, we looked at the indispensable need for unity by defining unity – “the state of being one or united.” Unity points to harmony. We noted three biblical examples of unity that surface in the New Testament. Today, notice the defining marks of unity.

The Defining Marks of Unity

1. Unity is a gift

Specifically, unity is a gift from God. Pay close attention to how the New International Version translates Psalm 133:1-3.

“How good and pleasant it is when God’s people live together in unity! It is like precious oil poured on the head, running down on the beard, running down on Aaron’s beard, down on the collar of his robe. It is as if the dew of Hermon were falling on Mount Zion. For there the Lord bestows his blessing, even life forevermore.”

James Boice observes, “The threefold repetition “running down,” “running down,” and “down” – the Hebrew uses the same verb each time – emphasizes that the blessing of Aaron’s anointing was from above himself, that is, from God.” So we surmise that unity is a precious gift from God. This gift must be cherished and cultivated. This gift must be guarded. But even children recognize an important principle, namely, good gifts should be shared with others. This leads us the second mark of unity.

2. Unity is a blessing that is meant to be shared with others

When Aaron received a blessing from God, his task was to share the gift. Boice adds, “There is even the hint, that since the oil was ‘precious oil’ – the best oil blended with myrrh, cinnamon, cane, and cassia (Exod. 30:22-24) – the anointing would have been wonderfully fragrant and would have filled the air wherever Aaron went.” Christians would do well to follow Aaron’s lead and share the blessing of unity with other people. Paul speaks of the “fragrance of the knowledge of Christ” and the “aroma of Christ” in 2 Cor. 2:14-15. Perhaps the good gift of unity that comes from God can be manifest in this culture for his glory. Perhaps the world will smell the aroma of unity when they interact with believers. And the unity that the world “smells” will be a powerful witness and confirmation of the truthfulness of the gospel.

3. Unity should by definition, be contagious

Here is a challenge. We are either uniters or dividers. The book of Nehemiah illustrates this principle in a powerful way as the people of God stand united around God’s Word. First, the people begin by asking Ezra to bring the book – they are united around their desire to sit under the teaching ministry of God’s Word (Nehemiah. 8:1).

Second, the people were attentive to God’s Word – they are unified around their desire to listen and pay attention to God’s Word. Nehemiah 8:3 says, “And he read from it facing the square before the Water Gate from early morning until midday, in the presence of the men and the women and those who could understand. And the ears of all the people were attentive to the Book of the Law.” These godly people spent a good portion of their day listening to God’s Word and learning about God’s Word. Yet we find ourselves in a culture that can scarcely sit through a 20-minute sermon. People are begging pastors to shorten their sermons. And many pastors are listening! Some have dropped the Word of God altogether and replaced it with self-help tips, psychology, and man-centered techniques. May it never be! The people of God should stand unified in their ardent desire to listen and pay attention to the Word of God!

Third, the people responded reverently to God’s Word – they were unified in their posture before God’s Word:

“And all the people went their way to eat and drink and to send portions and to make great rejoicing because they had understood the words that were declared to them.” (Nehemiah 8:12, ESV). These people applied what they were learning and responded with great reverence.

Finally, the people responded in worship to God’s Word – they were unified in their adoration and worship. Several observations seem to be in order. Note that no one is complaining about the length of the service. No one is questioning the length of the sermon. A few years ago, a good friend took me to lunch. He leaned in close and said, “Last Sunday, you looked at your watch while you were preaching. I don’t ever want to see you look at your watch in the pulpit. God has given you a message. You need to deliver it! Quit worrying about the time. Let the roast burn!” In Nehemiah 8, the people of God are fixated on one thing, namely, submission to God and bowing before his transcendent majesty!

4. Unity is a glimpse of heaven

man holding book in the ricefield

In heaven, all the saints will be in perfect harmony. They will be united. Boice rightly says, “[Unity] can be rediscovered and reestablished in the church, but only as men and women get outside themselves and submit their own selfish individualism to a higher and more worthy cause than self-indulgence.” As we learn to set aside our selfish agendas, unity will begin to grow and offer a foretaste of heaven.

May the marks of unity define our lives. May we acknowledge that it is a gift from God. May we share it with others. And may the world see the church function in the way that God intends. Then and only then, will they know that we are Christians by our love because they will see God’s people united around the plans and purposes of God!

The Indispensable Need For Unity: Part 1

I’ll never forget the time I bumped into a pastor at the store one day. We served together for some time in ministry and enjoyed a good friendship and working relationship. I asked, “How have you been?” He proceeded to tell me about the church he was serving at and how one of the members had leveled some horrible accusations against him; accusations that were not true in any way, shape, or form. These accusations began to swell and before long the pastor was driven out and the church eventually disintegrated.

There is an indispensable need for unity in the church of Jesus Christ. God places a premium on unity. The one God who has revealed himself in three persons has from all eternity been united; in perfect fellowship. And the Trinity will be unified unto all eternity. Indeed, this is his call to the church. King David unfolds the blessings of unity in Psalm 133:1-3. He begins, “Behold, how good and pleasant it is when brothers dwell in unity!” In verses 2 and 3, compares unity to the precious oil that ran on the head of Aaron which ran onto his beard and down the collar of his robes. He compares unity to the dew of Hermon, which falls on the mountains of Zion.

The Definition of Unity

Unity points to the community. It suggests the state of being one where the whole is greater than the sum of its parts. The essence of unity is harmony. This is the call of the church – to be unified. Yet a quick survey of local churches reveals a disturbing trend. Many of these churches may appear to be unified externally but are on the verge of collapse on the inside. Notice three New Testament examples of this call to unity.

Ephesians 4:1-3

“I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.”

Paul uses a Greek word here, translated as “unity” which is a “oneness.” It is important to see that unity is tied to humility, gentleness, patience, and longsuffering. We can safely say that to the degree that these qualities are absent in the church – to that degree disunity will prevail.

Ephesians 4:13

“until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ …”

God places a premium on unity; so much so that it stands at the heart of God’s purposes for the church. And note its aim, namely, mature manhood, “to the measure of the stature of the fullness of Christ.” In order to be unified in the way that God intends, we must be growing deeply in the soil of God’s grace. So churches that marginalize theological pursuit are in danger of disobeying this important component of church life. Churches that get caught up in pragmatic approaches to ministry miss out on the blessing that unity brings!

1 Peter 3:8

“Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind.”

Peter uses a different Greek word here. It is a word that means, “the state of being united; a thing forming a complex whole; like-minded.” I serve at a church where the men gather on a regular basis to weigh-in on important decisions and shepherd the flock of God. From time to time, we have strong opinions on a given issue, yet something incredible always happens. We always leave the meeting united. My prayer is that the same spirit would permeate the local church. Sometimes we agree to disagree. This is part of life. But when a decision is made, we must make a conscious decision to be unified. May unity mark churches that embrace the biblical gospel of Jesus Christ. May we stand united around the purposes of our Savior for the glory of God!

Reformation Theology

ref Matthew Barrett, Ed. Reformation Theology, Wheaton: Crossway, 2017, 784 pp. $33.00

Nearly five hundred years ago, Martin Luther nailed his now famous ninety-five theses to the castle door in Wittenberg. Luther’s courage continues to inspire faithful followers of Jesus. His character raises the bar for anyone who strives to serve with truth-centered passion in the kingdom of God. His conviction puts steely audacity in the hearts of the timid and fearlessness in the one prone to cowardice. The resolve of Martin Luther helps fuel a new generation of Christians who do the right things for the right reasons—all for the glory of God.

Reformation Theology, edited by Matthew Barrett celebrates the doctrinal realities that flowed forth from the pens of men like Martin Luther and John Calvin. Barrett rightly argues that the gospel was rediscovered during the Protestant Reformation. He adds, “The Reformation was a return to a gospel-centered, Word-centered church.” Thus, this book seeks to present a systematic summary of Reformation theology.

Part One reveals the historical background of the Reformation and alerts readers to the pertinent details of the Reformation that helped fuel the fire which erupted in the sixteenth century.

Part Two compromises the vast majority of the book and contains the finer points of Reformation theology. Every theme that one might fathom is set forth in this volume – everything from the doctrine of justification by faith alone to the solas, predestination and election, and the Lord’s Supper. No stone is left unturned here.

Reformation Theology is a must for students of historical theology and systematic theology. The depth and breadth of scholarship is stunning. We owe a great debt to Matthew Barrett for teaming up with such a fine group of theologians.

Highly recommended!

Democracy: Stories from the Long Road to Freedom – Condoleezza Rice (2017)

rice The Puritan, John Winthrop spoke of America as “the city on a hill” as he gazed upon the shores of his new home from the confines of his ship, the Arbella. President Ronald Reagan inspired freedom lovers around the world as he too spoke in glowing terms of this “city on a hill.” Winthrop and Reagan captured the very heartbeat of every human being with that phrase as they echoed the cry for freedom – a freedom which is made possible by democracy.

Former Secretary of State, Dr. Condoleeza Rice paints a beautiful portrait of freedom in her most recent book, Democracy: Stories from the Long Road to Freedom. Rice explores the early foundations of American democracy by providing a basic framework for freedom.

Most of the book is devoted to telling stories about the hope of democracy in countries like the Russian Federation, Columbia, Poland, Kenya, and the Middle East. Readers will not be surprised to learn that while democracy is on the rise in the world, the promise of democracy is usually a long path and is usually accompanied by pain and bloodshed. Some nations like Germany and Japan are “stabilizing forces for good.” But other nations like Russian and China “seem determined to disrupt the global order.”

Dr. Rice makes full use of her experience as Secretary of State by sharing stories about her role in helping various nations move forward in their quest for democracy. Readers will quickly note that Secretary Rice has a passion for freedom and is quick to defend the downtrodden. Rice adds, “Giving voice to the voiceless is a moral cause for a country – America that is based on an idea: that human freedom is the source of human dignity and progress. That cannot be true for us and not for them.”

Democracy by Condoleeza Rice is a book for every American. Liberals and conservatives alike should digest this book and be reminded of the great price of freedom:

“The United States has been a north star for those seeking liberty not because it is perfect, but because it was born imperfect and is still struggling with imperfection. That has always been the best argument for America’s example – and America’s engagement. We are living proof that the work of democracy is never done. For those who are just starting – stumbling, and starting again – that is reassuring and inspiring. And it is reason to be a voice for them as they struggle in their freedom – just as we do – to chart a better future.”

Dr. Rice tells about the time she visited the home of Lech Wałęsa in Gdańsk, Poland. One hundred thousand Polish workers were waving flags and shouting, “Bush, Bush, Bush … Freedom, Freedom, Freedom.” Rice turned to her colleague as said, “This is not exactly what Karl Marx meant when he said, ‘Workers of the world unite.”

So the atheistic worldview of Karl Marx is relegated to the ash heap of history. And the city on a hill shines brightly, still. However, there are still forces that loom large and cast a dark shadow on our liberty. Democracy is a celebration of our liberty and a vivid reminder of the freedom we enjoy as Americans.

Highly recommended!

No Final Conflict – Francis Schaeffer (1975)

“It is my conviction that the crucial area of discussion for evangelicalism in the next years will be Scripture. At stake is whether evangelicalism will remain evangelical.” So stated Francis Schaeffer in his 1975 landmine, No Final Conflict. While this treasure was penned nearly thirty years ago, it remains relevant and applicable to 21st-century culture.

It was not unusual for Schaeffer to warn Christians. He did it often during the seventies and eighties. His chief warning in No Final Conflict is to cling to the propositional truth of the Scriptures: “We must say that if evangelicals are to be evangelicals, we must not compromise our view of Scripture … The issue is clear: Is the Bible truth without error wherever it speaks, including where it touches history and the cosmos, or is it only in some sense revelational where it touches religious subjects?” Schaeffer smelled a “rat” in 1975. He always had a good sense of smell! The pesky “rat” that Schaeffer detected continues to scurry about in postmodern culture; in fact that “rat” has produced offspring. The liberalism of the 70’s is flourishing in the 21st century. Schaffer’s antidote is simple – We must embrace the truth of Scripture: “In our day that point is the question of Scripture. Holding to a strong view of Scripture or not holding to it is the watershed of the evangelical world … We must say most lovingly but clearly: evangelicalism is not consistently evangelical unless there is a line drawn between those who take a full view of Scripture and those who do not.”

One of Schaeffer’s key points is to clear up the confusion between reason and faith. Indeed, this was one of the major notes of his writing. He saw a unity between faith and reason; a unity that is marginalized especially by the new atheists like Richard Dawkins and Sam Harris. Schaeffer posits, “There may be a difference between the methodology by which we gain knowledge from what God tells us in the Bible and the methodology by which we gain it from scientific study, but this does not lead to a dichotomy as to the facts … if both studies can be adequately pursued, there will be no final conflict.” Truth is unified as Nancy Pearcey has reminded us. There is no conflict between reason and faith.

Dr. Schaeffer went to be with his Lord in 1984. If he were still with us, I’m convinced that he would never have an “I told you so attitude.” Rather, he would continue to admonish believers to hold to a strong uncompromising view of Scripture. He would challenge Christ-followers to cling to the rock of propositional truth. And he would warn disciples of Christ to flee from anything that looks like a rat, smells, like a rat, or walks like a rat. His warnings mattered almost thirty years ago. They continue to be as relevant as ever!

He is There and He is Not Silent- Francis Schaeffer (1972)

I first read He is There and He is Not Silent by Francis Schaeffer in 1992. Multiple readings have ensued and I turn back to Schaeffer’s book again and again for help with apologetics.

Schaeffer argues for three basic areas of philosophical thought: metaphysics (being or existence), morals (the dilemma of man), and epistemology (the problem of knowing). Philosophy and religion are essentially devoted to the same questions, namely, metaphysics, morals, and epistemology.

Philosophy is concerned with either an academic subject or a person’s worldview. It is the later, that Schaeffer is concerned with in this volume. Schaeffer contends that every man is a philosopher of sorts because it is impossible for humans to live without a worldview.

Metaphysics

There are three basic answers to the question of metaphysics. The first answer is that “everything that exists has come out of absolutely nothing.” Naturalism’s answer suggests no energy, no mass, no motion, and no personality. This answer is, as Schaeffer calls it, “nothing, nothing.”

The second answer is that everything had an impersonal beginning. This answer leads automatically to reductionism. “Beginning with the impersonal must be explained in terms of the impersonal plus time plus chance,” writes Schaeffer. This answer poses many problems. But the two primary problems fail to answer the major philosophical question: the need for unity and the need for diversity.

The third answer is the biblical answer. The third answer is the only rational and satisfying answer. This answer suggests that we must begin with a personal beginning. And to have an adequate answer of a personal beginning, one must have a personal infinite God, and personal unity and diversity in God (found the holy Trinity).

Schaeffer concludes: “The reason we have the metaphysical answer is because the infinite-personal God, the full Trinitarian God is there and he is not silent.”

Morals

There are only two basic answers to the question of morals. The first: Everything had an impersonal beginning. The is the answer of atheism. Schaeffer never minces words. He writes, “Beginning with the impersonal, there is no explanation for the complexity of the universe or the personality of man.” When one begins with the impersonal, one eliminates the possibility of morals or ethics.

The second answer is the biblical reality of a personal beginning. Man was created by an infinite-personal God. Man sinned or “made a decision to change himself” as Schaeffer notes.

“The starting point,” writes Schaeffer “to the answer (of the question of morals) as with metaphysics is the fact that God is there and he is not silent.”

Epistemology

Schaeffer concludes by setting forth the problem concerning epistemology and the epistemological answer.

The epistemological problem concerns the tension between nature (particulars) and grace (universals). When nature becomes autonomous, the universal is lost with the hope of giving the particulars meaning. The problem is that when nature becomes autonomous, nature “eats up” grace. Schaeffer argues that when we are left with only particulars, we become lost in the areas of metaphysics, morality, and epistemology.

The epistemological answer was summarized by the Reformers. The Reformers did not allow for a dichotomy between nature and grace. The reason: they had verbal propositional revelation. The Reformers were vocal about the reality of God’s existence and the reality of his revelation. Schaeffer popularized this view in the title of his book, He is There and He is Not Silent. God has spoken truly about himself. However, he has not spoken exhaustively about himself.

Schaeffer urges readers to come face to face with two gigantic presuppositions – “the uniformity of natural causes in a closed system and the uniformity of natural causes in an open system and in a limited time span.” Ultimately, readers must determine which worldview fits with the facts.

Schaeffer summarizes, then, the basic presuppositions in historic Christianity:

1. God is there.

2. God is the infinite-personal God who has made man in his image.

3. God made man a verbalizer in the area of propositions in his horizontal communications with other men.

4. God communicates to us on the basis of propositions, viz, he is there and he is not silent.

Schaeffer maintains, “Under the unity of the apex of the infinite-personal God, in all of these areas we can have meaning, we can have reality, and we can have beauty.”

He is There and He is Not Silent is an essential work of apologetics. It should be required reading for every Bible College/Seminary student. Schaeffer put his finger on the essential issues of the day – even in the early 70’s and especially in our day.

Forensic Faith

for He is an experienced cold-case detective and he is a committed follower of Jesus Christ. J. Warner Wallace brings a wealth of experience and knowledge in his new book, Forensic Faith. The book is apologetic in nature but is laced with evangelistic fervor.

Several features mark Forensic Faith and make it a beneficial resource to beginning Christians and seasoned veterans. First, Wallace argues that Christians have a duty to be “Christian case makers.” That is, they must present a compelling case for the historicity and reliability of the Christian faith. Indeed, we must be “prepared to make a defense to anyone who asks you for a reason for the hope that is in you” (1 Pet. 3:15). The author adds, “It’s time for the distinctly evidential nature of Christianity to result in a distinctly intelligent, reasonable, and evidential family of believers. This Christian difference ought to form our Christian duty. We are called to embrace a forensic faith and to love God with our minds.” The duty to present this compelling case, therefore, forms an unbreakable foundation for the remainder of the book.

Second, apologetic training must be specifically targeted. This “training, writes Warner, “is more than mere instruction. Training involves putting instruction into practice.” There is a fine line between teaching which imparts knowledge and training which prepares learners for a unique challenge.

Third, intense investigation must undergird would-be apologists. Five practices are suggested: 1) Read the Bible completely. 2) Think about the evidence for God and the Bible broadly. 3) Takes notes and analyze the Bible thoroughly, 4) Summarize and organize the biblical evidence usefully, and 5) Add to the biblical case evidentially.

Fourth, readers are urged to utilize convincing communication skills which culminates with the much-needed skill of closing the argument with winsome persuasion.

The book includes a helpful section that describes brief answers to typical challenging questions that may be leveled on a university campus or other challenging arena.

Forensic Faith is a helpful tool that should be utilized by many as they seek to gain a better understanding of the Christian faith and making a positive case for its claims.

One weakness is that page numbers are not provided in the table of contents, an oversight that should be corrected in future editions. There is some redundancy in this work that may leave readers bogged down and frustrated. Apart from these minor critiques, I commend Forensic Faith and trust that the contents will be a deep encouragement to many.

I received this book free from the publisher. I was not required to write a positive review.

Two Contents, Two Realities – Francis Schaeffer (1974)

Sometimes the best things come in small packages. Case in point: Two Contents, Two Realities by Francis Schaeffer. To call it a booklet would be inaccurate. To call it a pamphlet would be insulting. The worst accusation one could hurl at this work is irrelevant or outdated. Originally published in 1974 as a position paper that was presented at the International Congress on World Evangelization in Lausanne, Switzerland, Schaeffer’s work (as usual) is prophetic, timely, and challenging. His writing aims squarely at the Christian mind but always impacts the heart. And whenever the mind and heart are inflamed by Christian truth, the hands and feet are quick to follow.

Schaeffer’s proposition in this piece is simple. The culture is getting increasingly more secular and ungodly. There are two contents and two realities:

Content # 1: Sound Doctrine

Content # 2: Honest Answers to Honest Questions

Reality # 1: True Spirituality

Reality # 2: The Beauty of Human Relationships

The First Content: Sound Doctrine

Schaeffer argues, “We must have the courage to make no compromise with liberal theology and especially neo-orthodox existential theology.” He argues strenuously against any system that abandons the role of the intellect which is tantamount to rejecting propositional revelation. In regards to the doctrinal content, Schaeffer maintains there are three things we must recognize:

1) There must be a strong emphasis on content.

2) There must be a strong emphasis on the propositional nature of the Bible, especially the early chapters of Genesis.

3) There must be a strong emphasis on the practice of truth.

Anyone who takes a serious look at the church in the 21st century must admit that we have clearly moved away from these important components in Schaeffer’s system. Theology is marginalized in most churches. Propositional truth is relegated to modernity and cast aside in favor of mysticism and existentialism. And while practicing the truth may be in vogue, one wonders which truth is being practiced given the shaky epistemological groundwork.

The Second Content: Honest Answers to Honest Questions

Schaeffer identifies the strong Platonic worldview that has been embraced by mainstream evangelicals – a view that divides man into two parts, namely, spiritual and physical. He rightly adds, “We must consciously reject the Platonic element which has been added to Christianity. God made the whole man; the whole man is redeemed in Christ. And after we are Christians, the Lordship of Christ covers the whole man.”

Herein lies the rub. Since historic Christianity is the truth (what Schaeffer calls elsewhere, “true truth), it must therefore “touch every aspect of life.” Difficult questions may be challenging, but answers must be given nonetheless. Forever gone are the days when one answers, “You must just believe.” Such a mindset is tantamount to blind faith – which in all reality is no faith at all!

Schaeffer adds, “Answers are not salvation. Salvation is bowing and accepting God as Creator and Christ as Savior. I must bow twice to become a Christian. I must bow and acknowledge that I am not autonomous; I am a creature created by the Creator. And I must bow and acknowledge that I am a guilty sinner who needs the finished work of Christ for my salvation.”

The church must address cultural questions as well as questions that come from within. Schaeffer maintains that in order for this to take place, there must be sufficient training in both the church as well as the academy.

The First Reality: True Spirituality

Behind true spirituality is a commitment to truth which is stated in propositions. Schaeffer spoke to the liberals in his day and echoes that same reality to emergent types and neo-liberals with this bold challenge: Anybody who diminishes the concept of the propositionalness of the Word of God is playing into … non-Christian hands.” He proceeds to encourage readers to grasp propositional truth by making truth come alive in the streets and in the marketplace of ideas. He reacts strongly to any system that is a mere end in itself: “A dead, ugly orthodoxy with no real spiritual reality must be rejected as sub-Christian.”

The Second Reality: The Beauty of Human Relationships

Schaeffer observes, “We are to show something to the watching world on the basis of the human relationships we have with other people, not just other Christians.” Schaeffer illustrates how we are called to love people without compromise. He uses the liberal theologian as an example. He adds, “Yes, we are to stand against his theology. We are to practice truth, and we are not to compromise. We are to stand in antithesis to his theology. But even though we cannot cooperate with him in religious things, we are to treat the liberal theologian in such a way that we try from our side to bring our discussion into the circle of truly human relationships … We can have the beauty of human relationships even when we must say no.”

Francis Schaeffer’s understanding and exposition of two contents and two realities is very helpful as one seeks to make inroads with secular people. I commend it and trust that this excellent work will be read and digested by many.