Showing posts with label evangelicalism. Show all posts
Showing posts with label evangelicalism. Show all posts

06 March 2014

Criteria for evangelical leaders?

by Dan Phillips

I am reading through Robert Culver's systematic theology, with varying degrees of profit. Twitter followers have enjoyed quotations I've lifted out and shared, some by Culver, some of those Culver quotes.

This falls into the latter category. I don't know much about the writer (Nathan Hatch of Notre Dame University, then Wake Forest University), but these remarks are dead on-target, could have been written by David Wells or even Carl Trueman
The evangelical movement is amazingly dynamic: entrepreneurial, decentralized, and given to splitting, forming, and reforming.…
The tendency is for us to anoint as leaders those who build a mass following in the free religious market. The thorny problem is that these leaders are not necessarily wise churchmen. They are more likely to be those who assume prominent political roles or who build mass special-purpose ministries. To the extent that this is the case, we allow the market to set the terms of church leadership.
The long-term question for evangelicals is what kind of shepherds we will follow, whether we will follow leaders whose interest is the well-being of the church itself, men and women who are theologically savvy, historically informed, and committed to seeing the church prosper in all of its dimensions and for all of its people.
[Nathan O. Hatch, Wheaton College Alumni Magazine (Summer, 1999), pp. 10, 11; quoted in Culver, R. D. (2005). Systematic Theology: Biblical and Historical (p. 807). Ross-shire, UK]
Explains — or at least properly frames — a lot, doesn't it?

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07 May 2013

Briefly: pondering James MacDonald's latest outburst

by Dan Phillips

If you haven't seen James MacDonald's latest alternatively chest-thumping/threnodic tantrum/lament, I suppose you should look at it. MacDonald has a history of thumping his chest and bellowing, then kindasorta apologizing, so who knows what's next — besides an ongoing example of Axiom #2? We do know that, despite the title, it wasn't a serious letter of resignation... prompting this trenchant observation from our beloved Trogdor:


MacDonald only first came on my radar screen during the multiple-reputation-ruining Elephant Room fiascoes. Given that he had been a TGC leader, there must have been a time when he had earned a good name. Hadn't he? Or is it just that he had a really big church?

Either way, watching this sad saga has brought me an I-wonder. Memories of my first solo pastoral ministry largely feature regrets. I dreamt about it for years afterwards; I still do on occasion, nearly 30 years later.

There were blessings, there were trials and misfires and mistakes. It did not at all go or end as I would have wished.

But as I see the passive-aggressive, mercurial, petulant tone MacDonald so often strikes, I wonder: is that where I would have gone, if my ministry had been a "success"? Looking back, I see so much immaturity, pride, so many "issues" in myself.  (And don't think it escapes me to wonder what I would think of me-now, should I still be around thirty years from now.)

I longed to see the ministry become "fruitful" in ways it never did. But could I have sustained the burden of popularity? Would I have just made massive shipwreck?

Do you ever wonder that? I speak to you who work hard, positioned well under the radar of the Starmakers and the conference-organizers and the Glitz Factory, those ignored by The Club's lofty doorkeepers? Do you wonder, "Yeah, but look at Furtick, look at Driscoll... look at MacDonald. This is what happens when fame and prominence happen to the unprepared. How would I look if my immaturities and inadequacies were suddenly projected on a 150-foot screen?"

Spurgeon is well-termed a "freak of grace." He could shoot up in prominence while still a teen, and keep his focus on Christ, the Cross, the Gospel. Few of us, I daresay, could have sustained such fame while so young, without buckling badly.

As you ponder, if you do, here are a few related texts — and I'm sure you can add more:
I Tim. 3:6
Psalm 75:6-7
Dan. 4:30
Dan. 5:20
James 4:7-10
1 Peter 5:6
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30 April 2013

Meanwhile, read Carl Trueman

by Dan Phillips

I have a post in the works for today, undergoing some editorial revision.

But while that's in process, READ CARL TRUEMAN. The bro brings the bam!, wondering aloud what it would be like if
the conservative evangelical church world came to be dominated by a symbiotic network of high profile and charismatic leaders (think more Weber than Wimber), media organisations, and big conferences? What if leadership, doctrine, and policy were no longer rooted in the primacy of biblical polity and the local church? What if, in other words, all of this became a function of an Evangelical Industrial Complex?
You must read the whole thing. It's devastatingly wonderful.

And yeah, thank God that things aren't really that bad.

...right?

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14 February 2013

When you become an evangelical rock-star, remember this

by Dan Phillips

A person who simply gives up on many of the current stable of evangelical rock-stars is probably a happier person.

When I say "gives up on," I do not mean not supporting the things they do effectively and well for the Kingdom of God. As you will see, that would itself create a reality-disintegrating paradox. Rather, I mean try to stop caring too much. Don't waste your life on it, to coin a phrase. They probably won't change. Not happy to say that; driven to it reluctantly, truth be told. But there it is.

So let's hope for better things from NextGen. Actually, let's do more than "hope." I believe in always trying to do all that one can do to be proactive. And that is exactly what this post is about.

We have a lot of readers, and I think it's more than possible that a few of you Dear Readers will, one day, become first or second tier evangelical rock stars.

Yes, you. It's possible. You will be invited to big conferences. Publishing companies will approach you. When your books come out, they'll instantly be broadly reviewed, commended, chatted up, made the issue, brought into the discussion. You'll be interviewed and quoted. Your name will be known and respected by good folks, and hated by bad.

Let me tell you some things that I hope you'll remember. These are thoughts that the current tier probably won't hear from their cushioning phalanx of enablers and supporters... unless they have a friend that will point them to this post.

So: Whether or not you remember me when you come into your kingdom, remember this:
  1. Do not allow yourself to be surrounded with fanboys so eager to protect your ego that they will bitterly attack and mindread and heart-judge anyone who even seems to hint at a word of criticism of your majestic self, however solid that criticism might be.
  2. The principle of noblesse oblige is probably more Biblical and far-reaching than you think. So think again.
  3. Don't create a cozy, smug country club whose members are limited to the already-arrived.
  4. Don't use your fame to promote others to whom fame will mean the proliferation of harmful doctrines or examples.
  5. Do be the "rising tide" that "lifts all boats" who sail for the same King you sail for. Specifically:
  6. Don't seal yourself off from Lesser Beings.
  7. Don't hold yourself too lofty and too important to touch the rabble beneath you.
  8. Don't regard the rabble as "beneath" you in the first place. They're really not.
  9. Do use your influence to elevate those with a sound message and a small platform. For instance;
  10. Do comment on and point folks to smaller blogs.
  11. Do "follow" smaller Twitter accounts who serve the message you serve.
  12. Do retweet sound and on-target tweets from unknowns. (Wouldn't it be great if there were more prominent proclaimers of the truths you cherish and promote?)
  13. Do suggest small names of those who preach big truths well to conference organizers. When you accept, suggest that a "small name" be added to the rostrum. When you have to decline, recommend a "small name." 
  14. When you screw up publicly — and you will, we all dorepent just as publicly. Godly leadership means not only showing people the God-honoring thing to do by doing it, but it also means showing fellow-mortals how to handle it when we fall short or afield.
  15. Leave none in doubt that you care infinitely more about the Gospel than any Coalition you might be part of.
  16. Listen to your critics. I don't say "obey" or "believe" them all; many have heads full of brawling alley cats. But do listen.
  17. Never ever allow yourself to be cocooned off from "commoners," whether in pastoral ministry (always visit, counsel, disciple "commoners," not just the strategically useful) or any other.
Perhaps I'll expand this list in time, as I have Phillips' Axioms. But this will make a start.

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05 February 2013

Coda on the marriage doublets

by Dan Phillips

Last week I put up Marriage: a tale of paired assertions. Many of the comments it engendered were afield from my point to varying degrees, but even most of them had value of their own. It was a good discussion.

I'm adding a brief afterword to make my main point clear. It was:
  1. Both of the assertions communicated Biblical truth. However
  2. In each case, virtually always it is only the first assertion that is said, repeated, stressed, emphasized, and hammered home. And...
  3. I think that's because a number of public Christians are, to some degree, cowards.
It's just been hitting me over and over again: public Christians often just seem to be plain embarrassed by this Jesus who I do believe they largely love and revere. They'll stand foursquare with Him on some issues, but on others they're fairly easily cowed into silence, or at least mumbly equivocation.

Marriage and the relations of the sexes is certainly such an issue. Paul never seemed to be the least embarrassed to speak for Christ on the issue, any more than Peter did. Yet their modern expositors are less full-blooded, and more apologetic — meaning "apologetic" in the sense of "I'm so sorry!", not  "Here I stand, and here's why." We all know that some people will harass us and cast out our name as evil if we agree with God on this issue, out loud; but we're supposed to be prepared for this. In fact, we should expect it!

Yet I think on the issue of marriage, many public Christians have been less helpful than they can be. I mean, if you agree that the real problem always and everywhere is men, and the real solution is shaming them into being more ladylike, then I guess they're doing a great job. But if you think that the real problem always and everywhere is sin, and the real solution is Christ, who is known through repentance, faith and obedience, then they're coming a bit short here and there.


So today the ritual dance is that if a man even will agree out loud about women being morally obligated to subordinate themselves to their husbands, he must immediately hurry to qualify the whole idea almost out of existence. Yet when he calls men to sexual fidelity and love for their wives (which is taught in Scripture neither less clearly nor more clearly than the other), there are no such apologies and equivocations, no darting eyes and shuffling feet, no mumbling and nervous laughter.

My point of course is not that the latter should not be the case, but that the former should not overbalance it. Yes, men can be horrid louts; and women can be appalling shrews. But isn't it simpler (and more Bibley) to say that men can be sinners, and women can be sinners, and call both to bow the knee to the Lord Jesus Christ in repentance, faith, and obedience?

And that's what I'm saying.

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11 December 2012

Franklin Graham's people play the "call" card: a cautionary tale

by Dan Phillips

In The Pastoral Call, and How There Isn't One, we accomplished two things:
  1. We drove a Bibley stake through the heart of a cherished and unsupportable tradition.
  2. We warned against its inherently disastrous dangers.
And now, as if ordered from a catalog, Franklin Graham and Co. come along to illustrate precisely what I'm talking about.

I'm not happy about it. For starters, long ago I wanted to be supportive of the universally-beloved icon Billy Graham... but then I read this, and watched videos like this, and heard him preaching to inmates in a prison that God had given them "the most precious gift of all" which, it turned out, was not Jesus Christ, but "free will," and the ability to "decide to become a better person" — and it became pretty tough to do.

But Franklin Graham has made statements and taken stands over the years that gave me hope that this apple fell a healthy distance from the tree.

Until this.

We read in this story that Franklin Graham was "shocked" (shocked!) to find that the organization's web site had a page labeling Mormonism as a "cult." They took the page down, and it's down for good. Why?

Graham explained, “[W]e’re calling people names. If I want to win people to Christ, how can I call them names?” Then BG media rep A. Larry Ross followed up with “Mr. Graham’s calling [N.B.] is not to pass judgment, but to proclaim the Biblical truth that Jesus is the only way to heaven, allowing every individual and group to fall along that plumb line.”

Other BG reps said “We removed the information from the website because we do not wish to participate in a theological debate about something that has become politicized during this campaign,” and “If [Billy Graham] would do something that would alienate an audience, he wouldn’t be able to reach them.”

Well, so much could be said about that, couldn't it? I'm going to pick only one aspect, which I just developed at some length in connection with expounding and applying Titus 1:9. Larry Ross tells us, "Mr. Graham's calling is not to pass judgment."

Let's say I'd like to dispute that. (Readers: "I'd like to dispute that." Yes, thanks, you're all very helpful.)

This is pretty important, right? Ross is claiming that Graham has a note from God, against all Scripture, excusing him from calling damning heresy "damning heresy." It is a "call" that actually cancels Scripture. Or it surely seems to.

So yes, I dispute that.

But this "calling" must be a very powerful and persuasive thing, mustn't it, to compel a man in such a public and influential position to take such a stand? It must be compelling, thunderous, huge.

So, I'd like to see it. Is that too much to ask? So where can I go to examine Franklin Graham's "calling"? Perhaps Graham misread it. If so, I'd like to help. Or if God has cancelled out what He previously said (such as in, oh, Eph. 5:11b, Titus 1:9 [et passim], and Jude 3), I really need to know it. All pastors really need to know it.

Or did God just issue an exemption for Franklin Graham? Again, if Christians are expected to support him (even to the tune of $00.01) as an evangelist, we need to know when, where and how God issued this "calling" that cancelled His holy, inerrant, unchanging and abiding word. After all, how can an "evangelist" call people to repent if he can't explain what they need to repent of and why they need to do it. Otherwise, one is reminded of the joke.
QUESTION: What do you get when you cross a Jehovah's Witness and a Unitarian?
ANSWER: Someone who goes knocking door to door for no apparent reason.
But I would bet that Ross' adept playing of the "C" card (Calling!) didn't raise a dozen eyebrows among readers. Which is a tragedy, a tragedy to be billed to Charismatics and sloppy mystical non's alike.

But that's the desired effect, of course. "Oh, that's his calling? Okay, all right, I guess we're done here."

Underneath this lies perhaps a more fundamental question is: what is Franklin Graham? Is he a pastor? Of what church? Is he an evangelist? Under the authority of what church? If this latter, do the elders of his church know enough Bible to call him aside, rebuke and correct him, call him to (wait for it) repentance?

Because I don't know any other authoritative call of God, and any other binding template for all Christian leadership, than that which we find in the Word of God. This is a calling that is out-there, that is open to examination and analysis, and that is morally binding.


An example of this is Titus 1:9, which I translate thus: "holding fast to the faithful word according to the teaching, in order that he might be able both to exhort by healthy doctrine, and to reprove those who contradict." See there a twofold exercise of the leader's powerful ability in Scripture: "both to exhort by healthy doctrine, and to reprove those who contradict." Not either/or; but both/and. It's God-given, it's non-negotiable, and it's out there for all to see.

So while we might like to prance forth, preaching (select parts of) Jesus, love, joy, puppies and wonderfulness, and just forget about sin, error, shipwreck, apostasy and damning deception, we just do not have that option.

It isn't our calling.

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06 December 2012

Reflections on the Word in Paul's writings

by Dan Phillips

As I preach through Titus, I've taken occasion now and again to share insights gained after the event ("the event" being the sermon). Today, we'll get ahead on the curve.

I'm about to preach on Titus 1:9, Lord willing, which goes something like this: "holding fast to the faithful word according to the teaching, in order that he might be able both to urge to action by healthy instruction, and to reprove those who contradict it." It's the last in the catalog of requirements for an elder/overseer/steward. Some list it as the seventh positive requirement, but I pare it off from the focus on the leader's family-life (v. 6) and his character (vv. 7-8).

At any rate, the particular focus from v. 9 for this post is the expression "the faithful word according to the teaching." I was using BibleWorks 9 (duh!) to search for occurrences of logos ("word"). I singled out a rafter of instances. This is just one of those cases where I won't be able to preach but a fragment of what I'm seeing, unless I take fifteen sermons on that one verse — which, God love 'em, my dear folks would support, but just because I can doesn't mean I should!

So I'll take this opportunity to share a data-dump with you in fairly raw form. You fellow hardcore GreekGeeks will love it just fine as-is; everyone else can mouse-over the references. So, without further eloquence:

The term logos occurs 1569 times in Gk. Bible, 330x in NT, 84x in Paul generally, 20x in Pastoral Epistles specifically. Here are some notable (in this connection) uses in Paul:

It's half the twofold division Paul makes of his ministry:
Romans 15:18  οὐ γὰρ τολμήσω τι λαλεῖν ὧν οὐ κατειργάσατο Χριστὸς δι᾽ ἐμοῦ εἰς ὑπακοὴν ἐθνῶν, λόγῳ καὶ ἔργῳ,
Paul's preaching is summarized as Ὁ λόγος ὁ τοῦ σταυροῦ ("the word of the cross"):
1 Corinthians 1:18  Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστίν, τοῖς δὲ σῳζομένοις ἡμῖν δύναμις θεοῦ ἐστιν.
The λόγος is powerful:
1 Corinthians 2:4  καὶ ὁ λόγος μου καὶ τὸ κήρυγμά μου οὐκ ἐν πειθοῖ[ς] σοφίας [λόγοις] ἀλλ᾽ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως,
The Gospel is summarized as a λόγος :
1 Corinthians 15:2  δι᾽ οὗ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῇ ἐπιστεύσατε.
Paul didn't adulterate or hucksterize the word:
2 Corinthians 2:17  οὐ γάρ ἐσμεν ὡς οἱ πολλοὶ καπηλεύοντες τὸν λόγον τοῦ θεοῦ, ἀλλ᾽ ὡς ἐξ εἰλικρινείας, ἀλλ᾽ ὡς ἐκ θεοῦ κατέναντι θεοῦ ἐν Χριστῷ λαλοῦμεν.
2 Corinthians 4:2  ἀλλὰ ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης, μὴ περιπατοῦντες ἐν πανουργίᾳ μηδὲ δολοῦντες τὸν λόγον τοῦ θεοῦ ἀλλὰ τῇ φανερώσει τῆς ἀληθείας συνιστάνοντες ἑαυτοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπων ἐνώπιον τοῦ θεοῦ.
Paul's preaching was a word of reconciliation to God:
2 Corinthians 5:19  ὡς ὅτι θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς.
...and of truth:
2 Corinthians 6:7  ἐν λόγῳ ἀληθείας, ἐν δυνάμει θεοῦ· διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν, 
Ephesians 1:13  Ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ,
...and of life:
Philippians 2:16  λόγον ζωῆς ἐπέχοντες, εἰς καύχημα ἐμοὶ εἰς ἡμέραν Χριστοῦ, ὅτι οὐκ εἰς κενὸν ἔδραμον οὐδὲ εἰς κενὸν ἐκοπίασα.
...and of the truth of the Gospel (or this could be epexegetical, "the word of truth, the Gospel"):
Colossians 1:5  διὰ τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς, ἣν προηκούσατε ἐν τῷ λόγῳ τῆς ἀληθείας τοῦ εὐαγγελίου
...and of Christ:
Colossians 3:16  Ὁ λόγος τοῦ Χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως, ἐν πάσῃ σοφίᾳ διδάσκοντες καὶ νουθετοῦντες ἑαυτούς, ψαλμοῖς ὕμνοις ᾠδαῖς πνευματικαῖς ἐν [τῇ] χάριτι ᾄδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ θεῷ·
...and of the Lord:
1 Thessalonians 1:8  ἀφ᾽ ὑμῶν γὰρ ἐξήχηται ὁ λόγος τοῦ κυρίου οὐ μόνον ἐν τῇ Μακεδονίᾳ καὶ [ἐν τῇ] Ἀχαΐᾳ, ἀλλ᾽ ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεὸν ἐξελήλυθεν, ὥστε μὴ χρείαν ἔχειν ἡμᾶς λαλεῖν τι. 
2 Thessalonians 3:1  Τὸ λοιπὸν προσεύχεσθε, ἀδελφοί, περὶ ἡμῶν, ἵνα ὁ λόγος τοῦ κυρίου τρέχῃ καὶ δοξάζηται καθὼς καὶ πρὸς ὑμᾶς,
...and of God:
2 Timothy 2:9  ἐν ᾧ κακοπαθῶ μέχρι δεσμῶν ὡς κακοῦργος, ἀλλὰ ὁ λόγος τοῦ θεοῦ οὐ δέδεται·
It is welcomed by the elect as a powerful word:
1 Thessalonians 1:5-6  ὅτι τὸ εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν πνεύματι ἁγίῳ καὶ [ἐν] πληροφορίᾳ πολλῇ, καθὼς οἴδατε οἷοι ἐγενήθημεν [ἐν] ὑμῖν δι᾽ ὑμᾶς. 6 Καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενήθητε καὶ τοῦ κυρίου, δεξάμενοι τὸν λόγον ἐν θλίψει πολλῇ μετὰ χαρᾶς πνεύματος ἁγίου,
...indeed, as the Word of God:
1 Thessalonians 2:13  Καὶ διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῷ θεῷ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον ἀκοῆς παρ᾽ ἡμῶν τοῦ θεοῦ ἐδέξασθε οὐ λόγον ἀνθρώπων ἀλλὰ καθώς ἐστιν ἀληθῶς λόγον θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν.
Submission to the apostolic word is a test for fellowship:
2 Thessalonians 3:14  Εἰ δέ τις οὐχ ὑπακούει τῷ λόγῳ ἡμῶν διὰ τῆς ἐπιστολῆς, τοῦτον σημειοῦσθε μὴ συναναμίγνυσθαι αὐτῷ, ἵνα ἐντραπῇ·
The apostolic word should be welcomed and embraced without reservation or qualification:
1 Timothy 1:15  πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος, ὅτι Χριστὸς Ἰησοῦς ἦλθεν εἰς τὸν κόσμον ἁμαρτωλοὺς σῶσαι, ὧν πρῶτός εἰμι ἐγώ. 
1 Timothy 4:9  πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος·
To be good servants, pastors must themselves be nourished in the words of faith and of good apostolic doctrine:
1 Timothy 4:6  Ταῦτα ὑποτιθέμενος τοῖς ἀδελφοῖς καλὸς ἔσῃ διάκονος Χριστοῦ Ἰησοῦ, ἐντρεφόμενος τοῖς λόγοις τῆς πίστεως καὶ τῆς καλῆς διδασκαλίας ᾗ παρηκολούθηκας·
The activity God most values in an elder is hard work in the word and teaching:
1 Timothy 5:17  Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ.
The elder is to herald that word above all, insistently and persistently, no matter what the societal prevailing winds or climate or pressures:
2 Timothy 4:2  κήρυξον τὸν λόγον, ἐπίστηθι εὐκαίρως ἀκαίρως, ἔλεγξον, ἐπιτίμησον, παρακάλεσον, ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ.
Anyone who teaches other than the apostolic word is an inflated, deluded, obsessive ignoramus:
1 Timothy 6:3-5  εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσιν λόγοις τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ τῇ κατ᾽ εὐσέβειαν διδασκαλίᾳ, 4  τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος ἔρις βλασφημίαι, ὑπόνοιαι πονηραί, 5  διαπαρατριβαὶ διεφθαρμένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας, νομιζόντων πορισμὸν εἶναι τὴν εὐσέβειαν.
There is a template for reliable apostolic words:
2 Timothy 1:13  Ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων ὧν παρ᾽ ἐμοῦ ἤκουσας ἐν πίστει καὶ ἀγάπῃ τῇ ἐν Χριστῷ Ἰησοῦ·
All effort must be expended to handle it correctly, which means laziness results in handling it crookedly:
2 Timothy 2:15  σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας.
The apostolic word reveals the eternal counsels of the unlying God:
Titus 1:3  ἐφανέρωσεν δὲ καιροῖς ἰδίοις τὸν λόγον αὐτοῦ ἐν κηρύγματι, ὃ ἐπιστεύθην ἐγὼ κατ᾽ ἐπιταγὴν τοῦ σωτῆρος ἡμῶν θεοῦ,
The elder must hold it fast, regardless the pressures to the contrary:
Titus 1:9  ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν.
Unholy living brings slander to the word:
Titus 2:5  σώφρονας ἁγνὰς οἰκουργοὺς ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται.
The man who possesses that word must insist on the word being respected by believers:
Titus 3:8  Πιστὸς ὁ λόγος· καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῷ· ταῦτά ἐστιν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις.

Do you see the cumulative impact of this, and how counter-cultural — indeed, how counter-evangelical cultural — it is? Does it leave you (as it does me) all the more impressed with what a catastrophe it is to dash off in pursuit of the approval of the age, what a betrayal it is, what rank unbelief it is, not only to think we have something other than the Word of God to hold forth, but (God grant us repentance!) something better?

Pastor-bros, preach the word. Sheep-bros, support churches that preach the word, and individuals who proclaim it in any venue. They're rowing against the tide. They need all the support they can get, and it's worth it.

I think doing that would revolutionize Christians globally, the church scene, the publishing and music business... and, for that matter, the blogosphere.

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30 August 2012

How can Christians hear a word from God? I mean, really?

by Dan Phillips

Some guy named "Phillip R. Johnson" (whatever; I think he writes about creation, or something) posted this video from James MacDonald, in which MacDonald explains ways to receive a word from God. Turns out there are five. To wit:


Wellnow, let's us chat about this.

First, to do that thing that drives drivebys crazy, let's anticipate the first response defenders will have: this is a very small excerpt from must have been a much longer talk, and it is out of context.

Fair enough. Absolutely true. It is possible that, just before this video, MacDonald said,
"For the next two minutes and fifty-six seconds, I am going to present some traditionalistic notions that are very popular among many Christians. I'm going to do it with warmth and enthusiasm, and even add a personal anecdote, just to be sure I'm doing a fair job of representing their position. Then, starting with the fifty-seventh second of the third minute, I'll show you why this is such dangerous nonsense."
If so, that would absolutely change everything, and taking this video as representing MacDonald's thoughts would be very unfair.

So let's just focus on what is actually in the clip, rather than on MacDonald himself.

This is a test. Let's see what you've learned from our dozens of posts on this general area. How would you respond to what he said?

But even beyond that, let me broach something I'm not sure I've said before in this way.

Before giving it, I note that the vid above proceeds on the premise that of course we should accept all five ways as ways "God speaks," as ways to "hear from God," to have "the Holy Spirit speak a word," or to get, as he says explicitly and more than once, "a word from God." It's the results that we are to test by Scripture — not the ways themselves.

Note too that we need these ways, according to MacDonald. We need them. We, Christians, all Christians. He makes that very clear.

But what if we asked a more fundamental question? What if we tested the ways, and not just their results?

Suppose, in response, we just asked this multifaceted question?
What would be the premise for, and ramifications of, promoting only the way(s) in which Scripture directly and in so many words urges and directs all Christians without exception to seek and find what it itself directly calls, in so many words, a "word from God"?


Bam.

Should be both fun and profitable.

POSTSCRIPT: I untangle and answer that question HERE.

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06 July 2012

A Peculiar Kind


This Friday, to commemorate the stellar contributions to internet apologetics and punditry made by our founder and benefactor, Phil Johnson, the unpaid and overworked staff at TeamPyro is posting a "best of Phil" post to give your weekend that necessary kick.

This excerpt is from the original PyroManiac blog on 24 June 2005, but was originally published in Pulpit Magazine.

Comments are closed.

Let me be more explicit: I fear that many (perhaps most) of the religious people whom Christianity Today and Ron Sider want to sweep into the evangelical movement aren't even true Christians.

CT's interview with Ron Sider begins precisely where Sider's book begins: citing data from a controversial 1999 survey conducted by evangelical pollster George Barna. Barna's figures supposedly demonstrate that the divorce rate among evangelicals is no better than the divorce rate among the total population of America. The problem with Barna's survey is his watered-down concept of what constitutes "evangelicalism." (See the lead section of "The Good the Bad, and the Ugly" in this issue of Pulpit for more on this same subject.)

Pollsters like Barna, aided and abetted by Christianity Today, have systematically been moving the boundaries of the evangelical movement outward for years. It's pretty hard to imagine any theological opinion so deviant that one could not hold it and credibly claim to be an "evangelical," given the paradigm for evangelicalism used by people like Barna, Sider, and CT's editors. The evangelical fringe has become so large and all-inclusive that old-style mainstream evangelicalism frankly seems like an oddity when you look at the whole of the visible movement. Historic evangelicalism is now under fierce attack on several sides from within the "evangelical" camp. As a result, the group Barna and company label "evangelical" is filled with people who don't even understand the most basic truths of the gospel—justification by faith, the authority of Scripture, the lordship of Christ, and all that. Their real problem is not that they don't live up to their beliefs, but that they don't really even have a biblical belief system.

Ron Sider himself is part of the problem. He denies that orthodoxy takes precedence over orthopraxy. He would claim, of course, that sound doctrine and good works are equally paramount. That's essentially the argument he attempted to make in his 1993 book One-sided Christianity (republished in 1999 as Good News and Good Works), where he claimed that evangelism without social action is "lopsided Christianity." Throughout the book, he treats sound doctrine and good works as disparate virtues to be balanced.

He is wrong on at least four counts.

First, in practice, Sider himself does not place nearly as much stress on sound doctrine as he does on humanitarian works. Virtually all his books tend to neglect the issue of faith (or take it for granted) while emphasizing the importance of good deeds. Far from attaining "balance," he has reversed the proper priority between faith and praxis.

Second, Mr. Sider is obsessed with a peculiar kind of "good works." For some thirty years he has talked incessantly about social activism, political justice, environmental protection, government-based anti-poverty programs, and similar liberal public policy issues—as if these were the epitome of all truly "good works." He actually seems to regard political support for a liberal social agenda as the true barometer of authentic Christian piety.

Third, it is a serious mistake to think either truly sound doctrine or genuinely good works can stand alone. The two are not distinct features to be set in balance by weighing them against one another.

Which is to say, fourth, that authentic good works flow from sound doctrine; not the other way around. Orthodoxy is what gives rise to orthopraxy. It never works in reverse. This, after all, is the basic message of Christianity: good works are a fruit of genuine faith. Faith, not any kind of work, is the sole instrument by which we lay hold of justification (Romans 4:4-5). And the practical righteousness of sanctification follows that (Hebrews 11:6; Galatians 5:6). Genuinely good works do not—and cannot—precede faith (Romans 8:7-8).

In other words, orthodoxy does take precedence over orthopraxy. That is an essential ramification of true biblical and evangelical doctrine. Orthodox doctrine really is more important than social action.

That is not to suggest that good works, human compassion, or godly virtues are optional. Far from it. (That certainly ought to be clear; for more than 35 years, our ministry has opposed the kind of antinomianism that portrays good works as irrelevant to authentic faith.) But good works are secondary to faith and sound doctrine, because they flow from it. They are caused by it. They are never the cause of it. Social action and political causes (whether on the right wing or the left) are simply not as important as the truth of the gospel message, and every Christian's personal priorities ought to reflect that principle.




05 July 2012

"Challenges to the Gospel" and the Assemblies of God

by Dan Phillips

Rather than yet another "Last Week On Pyro" spot, I'll just refer you here, which in turn refers you everywhere else you need, and then I'll assume you know All That.

So on the original cover from the Assemblies of God, we see a listing of Islam, atheism, pluralism, annihilationism, Buddhism, Calvinism, and Eternal Security as "challenges to the Gospel."

Notice anything that all those ideologies and concepts share in common? Here 'tis: from the perspective of the AoG, all of those are "them-problems." As even the apology points out, the AoG has formal statements that deal with many of these issues, with the exception of Limited Atonement.

Does that mean that the editors see the Assemblies of God as itself facing no real, internal "challenges" to the Gospel? As I pointed out, the AoG has played a role in bringing us Jimmy Swaggart, Jim and Tammy Faye Bakker, Paul and Jan Crouch, and David (Paul) Yonggi Cho. Should not some of the doctrines promoted by any or all of these people have warranted a sign on the post, and a devoted article?


It is true that the AoG produced a position-paper titled "The Believer and Positive Confession." But that was in 1980. Has this false teaching gone away? Is it still a virulent presence among charismatics? Is it a challenge to the Gospel? Does it really come nowhere near an Assemblies of God church? The "Calvinist's" affirmation of the Biblical doctrine of God as a mighty and competent Savior is a challenge, but this isn't? Wouldn't it have made a good "us"-warning?

Beyond that, I do have a major concern of my own, an AoG position that I see as a challenge to the Gospel. But it is a fundamental AoG position, and for the AoG to recognize and address it would mean a major reformation to the denomination. That would be a wonderful thing, long-overdue to my mind; but I wouldn't expect it in a mere article in a denominational magazine.

It's an odd thing, too. Though this is a major position of the AoG, I find that many advocates are less than candid or honest about it. I have in the past simply directly quoted or paraphrased their own words, to be greeted by explosive reactions and denials from AoG promoters or devotees. It is as if they are profoundly embarrassed to the point of denial, yet not enough so actually to change as needed.

Here is the statement of the position, quoted in my probably-never-to-be-published book on the person and work of the Holy Spirit. The quotation comes from page 19 of the AoG booklet, Assemblies of God: Who We Are and What We Believe (Gospel Publishing House: 1987 [rev. ed.]):
...the baptism in the Holy Spirit...is a special infusion of God’s power to better enable [sic] the believer...to live the full, faithful life God has promised and expects. The Scriptures... teach that every believer should earnestly seek and expect this Baptism [sic]. The first physical evidence is speaking in an unknown language (Acts 1:5; 2:4, 39; 5:32; 19:1-7).
The booklet goes on to say, “This Baptism [sic] leads to a deeper reverence for God, a growing sensitivity in worship, and an intensified dedication to Christ’s work. It also opens the door for special ministering gifts of the Spirit (Acts 4:31-33; 1 Cor. 12; 13; and 14).”

Has the AoG renounced this booklet formally? Not to my knowledge. They do however seem to express the position just a bit more coyly. Thus:
All believers are entitled to and should ardently expect and earnestly seek the promise of the Father, the baptism in the Holy Spirit and fire, according to the command of our Lord Jesus Christ. This was the normal experience of all in the early Christian Church. With it comes the enduement of power for life and service, the bestowment of the gifts and their uses in the work of the ministry. ...This experience is distinct from and subsequent to the experience of the new birth. ...With the baptism in the Holy Spirit come such experiences as: an overflowing fullness of the Spirit, ...a deepened reverence for God...an intensified consecration to God and dedication to His work...and a more active love for Christ, for His Word and for the lost
Well now, I think we can all agree that those are wonderful Christian graces, can't we?  In fact, they're not just wonderful, they're essential, wouldn't you agree?

So when I turn from the AoG's self-admitted fundamental teaching, and to the Word of God, what do I read?
"He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?" (Rom. 8:32)
"Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places" (Eph. 1:3)
"...you have been filled in him, who is the head of all rule and authority" (Col. 2:10)
"His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence" (2 Pet. 1:3)
I could go on and on, but the contrast is stark. The AoG tells me that I, a born-again Gospel-believing Christian, lack essential equipment. I do not have all I need in Jesus Christ and through the Gospel. I am not fully equipped and fully empowered for service. The Father has not graciously given me all things that I need for life and godliness when He gave me Christ, I have not been blessed with every spiritual blessing (see the following verses), I have not been filled full in Christ, and I have not been granted all things essential for life and godliness. I am doomed to limp by, inadequately equipped, until I am upgraded to Christian 2.0.

Indeed, I am still split off. The AoG's God evidently does not see all of humanity in two races (in Adam and in Christ, Rom. 5:12-21); He sees it in three — in Adam, in-Christ-but-still-not-really-all-there, and in-Christ-and-fully-equipped. While the genius of NT Christianity is that it puts all Christians on absolutely equal standing spiritually before God, the AoG subdivides Christian from Christian in an essential way. John the Baptist said Messiah would baptize all His followers in the Spirit (Mk. 1:8), the AoG says He did not. Paul says that everyone who is in the body of Christ got there through baptism with the Spirit (1 Cor. 12:13); the AoG said they did not. Paul says there are only two defining, categorical relations to the Spirit (Rom. 8:9), the AoG says there are three.

And by the way, it is difficult not just to ponder a bit further. Since engaging in the post-1906 fake version of "tongues" is essential as a proof of this second (but essential) experience, we can say that everyone who has not done so has not been Spirit-baptized.

According to the AoG, then, every Christian after the apostles and prior to 1906 operated at less than full capacity. Somehow Augustine, Athanasius, Calvin, Luther, Knox, Owen, Machen, Warfield, Spurgeon and all the rest did what they did without that special enabling they need to really-really love God and serve Him. And given that, it is difficult not to ask what the entire pentecostal movement has produced since 1906 that shows how much better their experience equips them to serve God, over against Calvin and Whitefield and the rest, who had just Christ and just the Gospel and just the Spirit as given through the Gospel?

So we all know that it was a violent abuse of Gal. 3:26-28 to try to make it a feminist motto, authorizing our violation of other Scriptures in suggesting that women can be pastors. But doesn't it apply here? And doesn't Col. 3:11? Mightn't we, by application, legitimately add to the list of excluded divisions "haves and have-nots," or "regulars and premiums," or "normal and super-sized"?

Believe me, all this is only scratching the surface.

So how could we even suggest that this should be seen as a challenge to the Gospel? In that the gift of the Spirit is a fruit of Christ's work on the Cross (Jn. 16:7; Acts 2:33). It is an essential spiritual blessing of the Gospel. If I partake in the Gospel, I partake in all its blessings — including the full essential enabling ministry of the Spirit. There are not three categories in the NT: have-nots, have-Christ-but-that's-not-enough, and have-Christ-plus-high-octane-enabling.

I can believe that these implications are not intentional, and I know these conclusions will be denied, but I would just remind the reader that simply issuing a denial is of little objective evidentiary value. You just can't get around it. To the AoG, if you've trusted Christ and believed the Gospel, that's a great thing, it's a wonderful thing, it's an all-important thing...but it isn't everything you need.

Isn't that a challenge to the Gospel?

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26 June 2012

Olson on Limited Atonement: Part One

by Dan Phillips

As I pointed out elsewhere,
The Assemblies of God, that denomination which teaches that born-again Christians who don't speak in tongues can't really serve or live for God, the same that brought us Jimmy Swaggart, Jim and Tammy Faye Bakker, Paul and Jan Crouch, David (Paul) Yonggi Cho, and other similar luminaries, is clanging the warning-bell against such "challenges to the Gospel" as...

To bring the cannons to bear against the threat of Calvinism, the AOG brought in Roger Olson, favorite theologian of many who do not affirm the Scriptural doctrine of the sovereignty of God in salvation. Roger Olson apparently is, to many Arminians, their "Big Gun," their modern answer to John Owen. Olson has often been cited in the most glowing terms by some Pyro commenters, so I was interested to see what heavyweight evidence and argument I'd find in Roger Olson's article for the Assemblies of God. After all, he was the AOG's pick to dismantle Calvinism as a "challenge to the Gospel."

At the outset of my reading, I sincerely appreciated that Olson appears to be trying to be as fair as he knows how to be in presenting Calvinism. Notably, rather than making (say) the abominable Fred Phelps a representative for Calvinism, Olson cites some of Biblical soteriology's most rightly-dominant figures both past and present, from Beza and Owen to Sproul and Piper.

Olson also airs a couple of the more persuasive arguments for the Calvinist position, such as that "if Christ died for everyone alike, then everyone is saved. After all, so the argument goes, it would be unjust of God to punish the same sins twice — once by laying the punishment on Christ and another time by sending the sinner to hell." The reader wonders if Olson has a counter to that reasoning. (Read on.)

On the other hand, one could have many quibbles, including battling citations and a foolish (or at least myopic) remark attributed to Vernon Grounds. The point Olson seems to want to make is that "many evangelicals, including some Calvinists, find this doctrine repugnant." (That inarguable, qualified observation — emphases original — becomes an unqualified "this doctrine is repulsive" in the next paragraph.)

Well, what of it? Maybe some "evangelicals" and "Calvinists" do find particular and effectual redemption "repugnant," if one defines terms broadly enough. And so? The list of doctrines "many" find "repugnant" must be long enough to include the Trinity, inerrancy, moral absolutes, the moral rightness of the conquest of Canaan, Hell, exclusivity of salvation in Christ, penal substitutionary atonement, exclusion of women from church leadership, male leadership in marriage, and a great many clearly Biblical doctrines.

At that point, one wonders whether Olson will have any non-"So what?" arguments.

And so, charitably, we'll push aside the irrelevancies and focus on the positive case and refutation Olson attempts to build. After mis-defining "propitiation" as "substitutionary, atoning sacrifice," Olson cites a few of the many verses Calvinists adduce and glosses their interpretation, then simply asserts that "these verses do not teach Calvinistic beliefs." Oh. Proof, please?

The proof is in silence, in saying that the verses' targeting of Christ's atonement (i.e. for Christ's sheep, the church, "us") "do not say Christ did not also die for others." Well, true enough. They also do not say that Christ did not also die for wolverines, quahogs, Bob's Big Boy hamburgers and '57 Chevys. And, once again, so?

Olson hurries on to assert that "Universal atonement does not require universal salvation; it only requires the possibility of universal salvation." He does not at this point cite even one verse that teaches such a thing. My mind immediately goes to the list of pilot complaints and maintenance responses, of which my favorites are:

Problem: Left inside main tire almost needs replacement
Solution: Almost replaced left inside main tire 
I mean, how would one re-word Olson's construction in that fashion? Like this?

Problem: Need possible salvation
Solution: Provided possible salvation 
But what would that even mean? Maybe the airplane tires possibly needed replacement, but I didn't possibly need salvation. No natural child of Adam possibly needs salvation. I absolutely needed salvation; I needed actual salvation.

But more to the point, what does the Bible require us to believe? Did Mary's soul rejoice in "God my possible Savior"? Was Jesus named "Jesus" because He would "possibly save His people from their sins"? Did He come into the world "possibly to save sinners"? In Olson's statement, He doesn't save them at all, "possibly" or otherwise. He just makes it possible for them to be saved.  By their acti
on.

Personally, I find that repugnant. And I find it a cause for absolute despair, for myself and for all those I love. If that is the salvation Christ came to achieve, then we are all just as doomed and hopeless as we were before.

But back to his case.

Rather astonishingly, Olson then throws himself on the bull's horns and states "It is possible for the same sins to be punished twice." Yes sir, yes ma'am, you read that right. Read it again. "It is possible for the same sins to be punished twice." That, my friend, is a direct quotation, not a parody nor a paraphrase. Here it is in full context:
It is possible for the same sins to be punished twice and that is what makes hell so absolutely tragic — it is totally unnecessary. God punishes those with hell who reject His Son’s substitution. An analogy will help make this clear. After the Vietnam War, President Jimmy Carter gave a blanket amnesty to all draft dodgers who fled to Canada and elsewhere. By presidential decree they were free to come home. Some did and some did not. Their crime was no longer punishable; but some refused to take advantage of the amnesty and punished themselves by staying away from home and family. Believers in universal atonement believe God allows sinners who refuse the benefit of Christ’s cross to suffer the punishment of hell in spite of the fact it is totally unnecessary. [emphases added]
I quoted that at length because, if I hadn't, many would assume that I'd pulled an MSNBC and edited the quotation to make Olson look silly. But that is really what he says. In fact, I make out two arguments, both absolutely absurd, insulting to God, and harmful to Scripture:
  1. God pours out the full measure of His wrath for sins on Jesus (1 Cor. 15:3), Jesus says "It is finished" (Jn. 19:31), God declares that He has accepted the sacrifice (Rom. 4:25) — and then He punishes people for those same sins — forever. If the Arminian wants to call the Biblical God affirmed in Calvinism "unloving" (because He actually saves some, though not all), I will call Olson's god unjust (because He assures sinners that He's taken care of all their sins, then punishes them forever for them). 
  2. God is, in any way, like Jimmy Carter? Ouch. But that aside: the analogy breaks down. People in Hell are punishing themselves? That man-centered absurdity is not what I read (Matt. 25:41; Jn. 3:36; 1 Thess. 1:10; 2 Thess. 1:8-9). They're either not suffering for sin at all, or God is inflicting punishment for sins that are already paid for, on Olson's model. To make the analogy work, you'd have to have President Carter issuing an amnesty for draft dodging, then heading off to Canada to arrest and imprison for the already-pardoned crime of draft-dodging those who refuse to accept the pardon. Carter has wiped the books of the crime, then imprisons them for that same crime.
Olson tells us, Believers in universal atonement believe God allows sinners who refuse the benefit of Christ’s cross to suffer the punishment of hell in spite of the fact it is totally unnecessary." So they are suffering "punishment." For what, exactly? For sins for which Christ already satisfied God's justice? Then God is unjust. (I speak as a fool.) For what sin? For rejecting Christ? But since that is disobedience to a direct command (1 John 3:23), isn't that a sin, by any sane definition? And did Christ make full satisfaction for sin, or did He not?

Ah, me. Does it get any better?
 
Olson denies the Calvinist criticism that the Arminian construct only gives "people an opportunity to save themselves," calling that assertion " totally fallacious reasoning."

But then he immediately confirms that very reasoning.

That's right. Again, let us quote Olson in full, to be fair:

Arminians (those who follow Jacob Arminius in rejecting unconditional election, limited atonement, and irresistible grace) believe Christ’s death on the Cross saves all who receive it by faith. Christ’s death secures their salvation — just as much as it secures the salvation of the elect in Calvinism. It guarantees that anyone who comes to Christ in faith will be saved by His death. This does not imply they save themselves. It simply means they accept the work of Christ on their behalf.
So in other words, Christ dies equally for Bob and for John. Christ does not do one more thing for Bob than He does for John. But Bob goes to Heaven after he dies, and John goes to Hell. Why? Clearly, not because of anything Christ did, because Christ did exactly the same for both. So who supplied the missing ingredient that meant Heaven for Bob? Who? Anyone? Bueller? That's right: Bob supplied the all-important ingredient that determined his future in Heaven. The missing ingredient that meant salvation for Bob was supplied — not by God the Father, not by God the Son, not by God the Holy Spirit, but — by Bob himself.

So who gets credit for Bob's salvation according to Olson's statement? I am sure every Arminian would say "Jesus does." I am sure that every Arminian would deny that they are teaching that the sinner deserves partial credit for their salvation. But ours is not a psychological interest, but a Biblical and logical interest, and we must follow out the logic of the system, whatever its advocates affirm or deny.

And according to that system, Jesus gets some credit, of course. He did a big thing. It was important, what Jesus did. But He didn't "pay it all." John goes to Hell in spite of what Jesus did, and Bob goes to Heaven, instead — because of what Bob added to what Jesus did. Jesus really couldn't have done it without Bob's help.

According to Olson's logic.

Anyone see a problem there? Olson and the AOG don't, evidently. But do you?

I plan to examine the rest of the article in my next post, whereupon I will open comments.

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19 June 2012

Alas, poor Johnson... a fellow of infinite jest, of most excellent fancy

by Dan Phillips

Have you ever heard a eulogy about someone you barely knew and thought "Dang! He sounds like he was a pretty great guy. Too bad it's too late!" I have; and I've often thought it might be more serviceable to deliver eulogies before our beloveds get their "promotion," so to speak.

So, since Phil's reached a significant turning-point, and though (if God says "yes" to my prayers) he'll still be "the troubler of Israel" for many fruitful decades to come, I thought I'd offer a bit of an encomium. And since Frank's already raised his glass in an incredibly witty, pitch-perfect toast, the more sonorous essay falls to me.

I've heard that it's a saying in government work that if you stick your finger into a glass of water and then pull it out, and leave a hole, then you're irreplaceable. Phil Johnson is leaving a hole in the watery world of Christianoid blogdom.

Phil started blogging in 2005, his first post bearing a Latin title, explaining the name "Pyromaniac" (trivia: the blog was almost named PurpleHaze), and laying the ground rules. From there, Phil made his mark with his unique and inimical style. What is that style? It's a rare combination of wit, eloquence, substance, clarity, maturity, sagacity, wisdom and passionate intensity. Maybe it's simpler to say that Phil Johnson writes like a man. A Christian man. Sadly, that alone is enough to make him stand out in Christian blogdom today.

I began reading in 2005, made Phil's Blogspotting feature and entered the comment meta as a distant blip of a fanboy. What captured me about Phil's writing was his way of slicing right through to the heart of things in such a deft yet common-sense way that it left you feeling both stupid and smarter at the same time. Stupid, as in "Oh, duh, why didn't I see that?"; smarter, as in "All right, I totally get that now."

I've often told the story about how I got The Email That — to use a florid but accurate phrase — Changed My Life. It popped up in my Inbox on January 19, 2006. Ironically, I had actually emailed Phil (not sure whether he knew me from Adam, or Jay Adams, for that matter) about the fact that I didn't feel like I was getting anywhere in my blogging. I had a couple of hundred visitors a day, I think, and just wasn't penetrating, wasn't getting anywhere, wasn't making a dent.

Phil responded graciously and, at the end, said this:
Meanwhile, because of the drain on my time and creative energies, I'm planning to convert "Pyromaniac" to a group blog, and you're one of the first I thought of as a possible team member. Are you interested?
I was stunned. My first thought was that he'd written the wrong "Daniel." Phil had confused me for another Daniel, probably the Canadian Daniel. I was actually afraid to answer. Can you understand that? The bubble would pop in due course, so let's enjoy the illusion while we can.


In fact, Phil had to write the next day:
Dear Dan,
Did you get the e-mail invite from blogger to join the new blog team? I sent it last night.
Pretty sad, eh? The "Dan" encouraged me that Phil knew who he was writing. I fell over myself accepting, and on the 23rd I received an email with rules for writing for the blog. I still hadn't met the man.

That would happen in June of 2007, when I flew out to meet Phil for the Founders Conference in Oklahoma, where Phil was saved and grew up. Frank also came, so we three were together for the first time. Phil was just as he is in print: gracious, funny, sharp, smart, pretty much a fountain of information. I had a terrific time. Phil's parents were a sheer joy to meet and begin to know. They were fun to visit with, and they fed Frank and me like sultans. It wasn't hard to see where Phil learned to be so generous and gracious.


Phil gave me a tour around town, showing me the window to the very room in which he trusted Christ as his savior and Lord. We also encountered my first Bass Pro shop, Elmer's, the Oral Roberts complex, the GUTS church, and the awe and mystery of my first (but not last!) Sonic.

My life had already been changed, thanks to Phil. Blogging at this level in itself was a new, heady and fun experience. Because of it, I had been invited to speak at a conference in Arizona later that year. But at the Founders Conference itself I heard David Wells speak, and an almost offhand remark he made sparked a cascade of fireworks in my mind which eventually issued in my first book.

In fact (since this post is in danger of turning into a novella) let me just trace that theme. The best parts of my life are knowing God in Christ, and my loving family. Apart from that, so much of what I have enjoyed most in the past six years has been related directly or indirectly to Phil Johnson:
  • The Johnson, Turk and Phillips families becoming friends
  • Opportunity to open the Word for an international audience through blogging
  • Cyber-friends all over the world
  • Opportunity to do conferences in Arizona, Tennessee, and England (so far)
  • The World-Tilting Gospel, endorsed by Phil and, thanks to him, by John MacArthur
  • God's Wisdom in Proverbs, also endorsed by Phil
  • My current pastorate in Houston, Texas
  • Sonic!
  • Cracker Barrel!
Okay, those last two are well down the list.

Regardless, while God can do whatever He wants with or without means, He used Phil to bring an amazing flood of good into my life, and my family's life. This is a debt I can never repay.


And I'm sure I'm one of hundreds, or more likely thousands all over the globe, who could say that to some degree. Other big names you know are very self-absorbed, ungracious, grimly dedicated to building their kingdoms and making names for themselves. They're happy to hear the Clubhouse door slam shut behind them on their way to their easy chair. Not Phil. He is an incredibly giving, caring man. First time he was in my neck of the woods was when he flew up to encourage a disheartened friend. That's Phil.

So let's get back to the singularity that is Phil as a blogger. There simply is no one blogging who does what he has done, let alone do it as well as he. I am not saying there aren't great and valuable bloggers. But there simply isn't anyone who combines Phil's sharp wit, his humor, his robust jocularity, his directness, his clarity, his steady ability to keep first things first, and his ability to cut directly to the heart of the matter memorably and forcefully.

Elitist blogs pretend not to see him, but they do, and we all know it. The errant and erring pretend not to know who he is, but they do, and we all know it. We all laughed at Frank's absolutely hysterical video — but, you know, I laughed and winced at the start. Things will happen, those who should know better will say idiotic and  harmful things, and those who should speak up will remain silent.

And you know what I'll be thinking?

"I really, really want to read what Phil thinks about that."

Now Frank Turk, in addition to being a menace whom to stop is imperative, writes like a force of nature. Watching Turk do what he does is like watching Niagara Falls fall. He is amazing, he's unique, he's Phil's big "find," and I hope he does what he does forever. God willing, I will continue to do what I can.

But I'm sure Frank would agree with me: there's just the one Phil. He was needed. He's still needed. He'll be missed in blogdom, and I pray someone with his stature will begin doing what he did as well as he did it, or that we who do will bring up our game accordingly. We'll see.

I take solace in looking to Phil to put out books in his own name and voice. Frankly, I hope MacArthur tells him "I've written enough for now. You take a year off and you write something."

When he does, I'll be there, I'll read it.  Even if it's mostly about schmerodactyls, meat chubs, or the TSA.

And you will, too.


Coda (to use a Phil-like word)

Readers may be wondering, "But, you're still friends, right?" Oh thank God, yes. I'll still plague the poor soul with emails and phone calls, and see him whenever I can, until the doctor tells him "Actually, I was mainly talking about Phillips." That's all good for me.

My genuine point is that I care about the Christian blogosphere, I'm concerned about it, I'm actually pretty torn-up about it in some regards — and if I had to pick 25000 names I'd like to see stop blogging altogether (if I even knew that many) [Note from Frank: I'll make the list ...] Phil Johnson wouldn't be on that list. I'd be on that list before Phil's name.

Other readers probably think, "You know, seven years later, you're still a fanboy." Guilty. The privilege of getting to be Phil's friend hasn't made me think less of him, but more.

Clear enough?

Dan Phillips's signature

13 April 2012

Thoughts on T4G 2012

by Dan Phillips

I won't bump Phil, but anyone wanting my thoughts and personal highlights on T4G2012 can find them here.

Dan Phillips's signature

13 March 2012

When he's right, he's right

by Phil Johnson

'm no fan of Stanley Hauerwas. I'll be candid: to quote him approvingly on my blog causes deep pain in the right temporal lobe of my cerebrum (which is where I think those latent fundamentalist scruples are housed). But Hauerwas certainly gets this right:

One of the problems with evangelicals, particularly as it has taken the form of church growth, is the presumption that you get to make God up. You get to make God up. You get to make Christianity up. So it's like you don't receive it.



Phil's signature

02 February 2012

The mugging: a parable

by The Pyromaniacs: Dan, Frank and Phil

A few people noticed that a mugging was about to happen. There was no doubt. It was unmistakable: an act of violence was about to unfold right in front of their eyes, and it was going to be gruesome.

Something had to be done. Those who saw events begin to unfold could not imagine not doing what they could to prevent it. So they let out a shout of warning.

The moment they began to cry out, however, a circle of people formed around both victim and perpetrator. The circle was composed of big, respectable, decent folks. Their backs were turned towards those crying out.

Oh good. The right people were on the scene! Surely they saw what was going to happen. Surely they'd intervene.

And yet... they did nothing.

So the outsiders, really alarmed now, raised their voices. They were pointed, they were specific, they were passionate, they were eloquent to the point of heart-breaking. It was a life or death situation; this was not the moment for collegial tea and crumpets on the deck. But there was enough time, if someone did something in response to all their shouts and cries.

To all this, the inner circle of watchers maintained absolute, lofty silence, as far as could be told. It was as if they couldn't hear.

But how was that possible? The folks who were sounding the alarm were right there, and they were plenty loud. Yet these good, decent folks just stood there. But this one... did he actually have his hands over his eyes so as to "not see" the people waving their arms? And that one... were those his fingers, stuck in his ears so as to "not hear" the cries of warning?

Others formed in the crowd as well, onlookers...

Then, suddenly and inevitably, it happened. It was every bit as brutal and shocking as the outer circle had warned. Worse. Still, they gasped. They gaped. How could this have happened?

And then, at long last, the inner circle finally turned around and faced outward.

As the bodies were being carted off.

They made hushing, calming gestures with their hands. "Now, now," tutted a central figure:
"No doubt what happened was regrettable. It's a sad day, and a sad, sad thing that happened. We are all deeply grieved. All of us love peace. We all detest violence. We cherish exactly what you cherish. We are with you. We are you.
"No doubt many will be upset. No doubt many will wonder why something wasn't done. Well, just be assured, your leaders are in charge. They have the situation well in hand. There is absolutely nothing to be alarmed about, nothing to be upset or energized about, certainly nothing to raise your voices about. If there had been, you know we would have told you.
"Perhaps something good may even come of this! 
"Now, back to your homes and churches with you, go on, that's a good lot.
"We may even write a book about this. If one of us does write a book, we'll be sure to let you know. And if we don't tell you, you don't need to know."
And to the slack-jawed amazement of those who had cried alarm and had been ignored, to their ears came the sound of...

Applause!

Applause, and shouts of praise for the inner circle of silent spectators. Praise for their sagacity, their "nuance," their "judiciousness," their "carefulness," their "graciousness" (towards the muggers), their "thoughtfulness," their "helpfulness"; the hours they'd put into such careful and intelligent watching and spectating, and then for so articulately commenting... after the mugging.

And so, in the end...

...nothing changed for the better.