|
ere are four items—a small sampling of some typical issues that illustrate my concerns about the doctrinal and ideological trajectory of The Gospel Coalition:
Despite the Coalition's stated view that the church needs to "dethrone politics," the organization's political sympathies seem suspiciously partisan. The political consensus among TGC contributors has a decidedly leftward tilt. Politically conservative voices are rarely heard or taken seriously by TGC writers.
To cite one example, TheGospelCoalition.org has featured several articles by Michael Wear, Democrat strategist and former member of Obama's White House staff. Wear was also a key figure leading Obama's 2012 reelection campaign. He still works full time trying to persuade Christians to vote Democrat despite the Democrat Party's radical support for abortion on demand.
TGC's website also published a glowing review of Wear's book, Reclaiming Hope: Lessons Learned in the Obama White House about the Future of Faith in America. Among other things, the reviewer says, "Part of the agenda of Reclaiming Hope is to establish that, in spite of the dysfunctions of the culture war, politics is good; it's a primary mode of doing justice and mercy in God's world." The book (and the TGC review) celebrates Obama's record on "justice and mercy" as the principal category of political achievement in which "Obama did exceptionally well." That seems a fairly myopic assessment of a presidency under which ethnic strife, crime, abortion, drug use, and general hostility to biblical values in America increased at unprecedented rates.
Wear is of course not the only left-leaning political figure who has been platformed by TGC. Coalition editors seem to favor progressive and quasi-progressive viewpoints from pundits like Ed Stetzer, Russ Moore, Ray Ortlund, Karen Swallow Prior, and David French (all of whom who seem never to miss an opportunity to scold conservatives while making concessions to secular progressives).
The relentless platforming of Sam Allberry is problematic, for reasons that should be obvious. His resolute defense of same-sex attraction seems quite contradictory to the principle Jesus sets forth in Matthew 5:28. On the one hand, Allberry has shown that he is capable of saying things that are good and edifying. It's true that he formally disavows same-sex marriage and clearly states that same-sex sexual relationships are sinful. But on the other hand, he insists that homosexual desire is not necessarily a sin to be mortified. He pleads for Christians to embrace and support people who self-identify as same-sex attracted. He and those influenced by his rhetoric have opened a door through which more radical activists have now come to lobby for full acceptance of "gay Christians." The organization Allberry helped found, "Living Out," has been rightly criticized for their tendency to see how far they can push the limits of propriety and holiness in order to "encourage" people who are attracted to members of their own sex.
There are other indications that TGC is poised for compromise on biblical sexual ethics. For example, see TGC's positive review of Greg Johnson's book Still Time to Care: What We Can Learn from the Church's Failed Attempt to Cure Homosexuality.
TGC badly mishandled almost every aspect of the COVID crisis, uncritically echoing untruths that we now know were deliberately spun by Dr. Fauci and Francis Collins, parroted by most of the media, and used by government officials to impose tyrannical restrictions. Officials in Canada were literally jailing pastors while letting rapists walk free. In California the government was closing churches while opening casinos, strip clubs, and massage parlors. Officials in every major developed country forced policies on people that the politicians themselves flouted.
Meanwhile, TGC writers were harshly critical of Grace Church for gathering to worship while county officials tried to keep us closed. None of the opinion pieces on COVID at TGC gave a helpful response to government and health officials' declaration that church meetings are "nonessential." The stance our church took has been fully vindicated by the courts and by facts that have since come to light. Namely, we now know the truth about the uselessness of masks, the ineffectiveness (and dangers) of the vaccines, and the less-than-apocalyptic danger of the virus itself.
TGC seems to have shrewdly and quietly deleted the articles they published lauding Collins and Fauci. They no doubt wish they had taken a more balanced and charitable perspective than they took during the long months of lockdowns and the immediate aftermath. But they have never actually apologized for their harsh condemnations of people who raised legitimate questions about the official narrative.
Overreaching government policy during COVID dealt a significant blow to churches everywhere, and TGC (where "engaging culture" is supposed to be a priority) squandered a choice opportunity to make a clear statement to our culture about the vital importance of gathered worship for the church of Jesus Christ.
TGC has shown a clear preference for the Woke notion that systemic injustice is a major factor causing ethnic strife, political unrest, and other social problems—and that practically all our institutions need a major overhaul to compensate for that. Since 2014 or so, themes from the secular debate about "social justice" have dominated the web pages at TheGospelCoalition.org. The overwhelming majority of TGC conferences, articles, videos, and podcasts dealing with elements of that debate have yielded ground unnecessarily to the underlying neo-Marxist ideology that gave birth to such a twisted definition of "justice."
We are by no means alone in this perspective. The dozen or more Christian leaders who drafted the Dallas Statement on Social Justice in June of 2018 all shared a common concern about the aggressive way TGC promotes an unbiblical notion of what justice entails.
Virtually all the concerns we have with TGC are prompted by the organization's tendency to move away from beliefs and values usually associated with the evangelical mainstream, while looking for things to praise in newer ideas touted by today's self-styled "progressives." It seems the organization desperately wants to stay in step with (or follow close behind) the trends of popular culture and the mores of secular thought leaders in the realms of academia, entertainment, and politics. We welcome biblical critiques of popular evangelicalism, but we are absolutely certain that remedies for what ails the evangelical movement will not be found by gleaning and embracing what's currently popular among secular progressives.
PS: Here's an exchange I had with Joe Carter more than eight years ago about TGC's obsession with the trivial matters that dominate pop culture compared to the scant attention they give to actual gospel issues. The organization's middle name seems something of a misnomer, given what they actually pay attention to.
arlene and I were in London 20 years ago today. I was preaching at the Metropolitan Tabernacle's School of Theology when 
We were not close enough to hear any of the explosions, but somehow word of the attacks spread through the Met Tab congregation, and when I finished my message, there was an eery silence. By the time I came down from the pulpit, the Tabernacle was already more than half empty.
Darlene if I had said or done something unintentionally offensive. She told me there was some kind of emergency—explosions in the London Underground, possibly terrorism. The whole city was shutting down.
