Thursday, April 23, 2015

A Victory for Satan?

Of course, all of Satan's victories are temporary, but J.I. Packer offers this:

"It is another victory for Satan when Bible believers go for each other's throats over their rival notions of what the sciences say about the six days of creation and what the text says about the ideas of the scientists....Tenacity of belief that all of the Bible is true does not require equal tenacity in believing that all one's own ideas about its meaning in disputed areas are true also. And in the case of Genesis 1, a worthy echo of its witness to the Creator's glory becomes impossible if all we let ourselves think about when interpreting it is Bible-and-science questions."

Wednesday, March 25, 2015

A Modern Day Prophet

When Elijah was confronting the prophets of Baal on Mt. Carmel, he taunted them:
Maybe your god went on a journey? Maybe he's asleep? Perhaps he is relieving himself? Maybe no one will let him back into the schools?
Funny stuff -- taunting those Baal worshippers.

Sunday, March 22, 2015

Two Books on the "New Apostolic Reformation"

Book Review: “A New Apostolic Reformation?” by R. Douglas Geivett and Holly Pivec, and “God’s Super Apostles” by R. Douglas Geivert and Holly Pivec.
A team of trained Alpine skiers scaled Mt. Everest in an effort to rout the throne of a demon thought to have territorial control over a large swath of planet earth, and another group climbed the hill famous for the “Hollywood” sign in southern California while reciting a “divorce decree” intended to separate another demon named Baal from control over the entertainment industry. While these stories may tempt the reader to simply dismiss those involved as cranks, doing so would be a mistake. As documented in these important works, the New Apostolic Reformation (NAR) is a worldwide movement with the support of churches and organizations with as many as 3 million people in the United States. Churches should be aware of the teachings and dangers of this movement.

These two books published at about the same time by the same authors provide an outstanding overview of the scope, teachings, and influence of this movement. A New Apostolic Reformation? contains more detail and is intended for more theologically advanced readers, while God's Super Apostles provides information and insight for lay readers wanting a primer on this movement. Geivett teaches philosophy at Biola University's Talbot School of Theology; Pivec is a journalist and blogger whose impressive investigative research on this subject is discussed on her blog.

Central to the NAR is the notion that churches and Christians must submit to the authority of modern day apostles and prophets if they are to be included in God’s plans for the expansion of His kingdom. These apostles, self-described as generals, and prophets, said to convey new truth to the church, claim to have full authority comparable to those holding these offices during biblical times – and more. Indeed, their offices constitute governing authority that demands submission. That fact, together with the spiritual gifts and insights that they are said to have the ability to convey, creates an authoritarian environment that appears cult like in nature.

While the NAR movement places tremendous emphasis on spiritual warfare against demonic forces and the use of gifts of healing, the authors emphasize that their work on this movement does not reflect opposition to mainstream charismatic and Pentecostal movements. Indeed, mainstream charismatics and Pentecostals have expressed concern about, and outright opposition to, NAR practices and beliefs. The NAR movement is much more radical than those in its insistence on obedience to its apostles and prophets and its claim that church unity involves not unity around common doctrines, but unity around the modern apostles themselves. Doctrinal deviations from mainstream charismatic and Pentecostal practices are too numerous to outline in a brief review, but they include the odd activities surrounding the naming of demons as a prerequisite for defeating them and the insistence that what most charismatics regard as the divine “gift” of healing can be taught to anybody that wants to practice it.

In the more detailed New Apostolic Reformation, after some introductory chapters looking at the growing influence of the movement, the book works its way through a series of NAR beliefs, carefully outlining the views expressed in written works by key NAR leaders before examining those beliefs in light of appropriate scriptural teaching. Geivert and Pivec take care to note that every individual teaching is not universally held thoughout the movement. Indeed, they bring an impressive level of nuance into their discussion of the movement and its leaders.  Some of the issues discussed include NAR claims related to the authority of apostles and prophets as modern governing authorities requiring submission by pastors and Christians who desire God’s favor, the nature of spiritual warfare, the nature of Christian unity, and the nature of miracles. On each subject, the authors find the NAR to be biblically lacking.

While TheNew Apostolic Reformation? is more thorough than the other work, it is quite readable and should be accessible for most Christian readers. The authors write briskly and crisply. This is an important subject for pastors, lay leaders, and parents to understand, and this book provides a worthy examination of the subject.

In God's Super Apostles, for each key belief or practice common to NAR, the authors describe the teaching and outline how leaders in the NAR justify it biblically. They then look at the actual biblical texts to evaluate the claims of the movement. In each case, they reasonably find that the NAR is making claims lacking in biblical support.

Several individuals and organizations are mentioned as key players in the movement, including C. Peter Wagner (formerly of Fuller Theological Seminary and now associated with Global Spheres), Cindy Jacobs (Generals International), Mike Bickle (International House of Prayer), and Bill Hamon (Christian International Ministries Network). Many readers will be disappointed in the participation of Wagner, who, in fact, is among the key founders of NAR. A few decades ago while at Fuller, Wagner was a key leader in the church growth movement, writing a number of books that were key to the early development of church growth thinking. His later participation in the Vineyard movement, with an emphasis on signs and wonders as a method for church growth is widely known. Now deeply engaged in NAR, he seems to have gone completely off the rails.

Monday, January 26, 2015

Bucket Lists

Last week, I was a part of a gathering of highly successful men and women -- I was the slacker on the fringes of the group. One of those participating, a relatively young man, had recently had a heart attack from which he was recovering, and he spoke of developing plans for an upcoming dream vacation. He said that priorities had changed since the unexpected heart attack, and now he was working on his bucket list. Everyone nodded.

The purpose of what follows is not to oppose bucket lists. Every good thing that we have is a gift from God, and while pleasure is not an ultimate, unbounded principle, surely it is right that we should enjoy good things that God has given us. While some Christians have chosen asceticism as their approach to life, the Bible is not really a book for ascetics, particularly given that Jesus, though poor, was criticized for being a "gluttonous man and a winebibber" (Luke 7:34). He taught both how to rejoice with those rejoicing and how to weep with the weeping. While our best life is not now, certainly there is much that can be enjoyed while here.

Yet, the 2007 movie featuring Morgan Freeman and Jack Nicholson seems to have struck a chord with the culture, to the point that it has changed the way that many think about their mortality. This is the case in spite of the rather far-fetched plot. One wag has suggested that the grand lesson of the movie is that one who is dying should hope he winds up sharing a room with a rich guy that happens to own the hospital. Be that as it may, many people now seem smitten with the idea that one facing the issue of their mortality owes it to himself to, in a phrase from another era, "go for the gusto."

A generation ago, a person experiencing a life threatening event would have been far more likely to talk about realizing the need to prepare to meet his maker or perhaps about becoming more focused on family concerns. Indeed, the largely forgotten climax of the movie involved Nicholson's reluctant and moving reconciliation with his daughter and family. Though the climactic scene of the movie, it is the part that hardly ever gets talked about in the bucket list conversation.

Given that our culture is becoming increasingly secular, it is not surprising that it would become enamored by a view of life ("go for the gusto") that has the corollary thought that one only goes around once. However, if the materialist is wrong -- and most of those planning bucket lists would not consider themselves raw naturalists in philosophy or religious belief -- then the bucket list does not deal with the issues of death and eternity as much as it avoids them. That is to say that the bucket list serves as a distraction from the need to answer the greatest questions facing the human race.

No view of human existence that fails to account for human mortality is worth much, as it fails to account for the one fact that is certain for everyone that survives birth. Yet, modernity, by prolonging life, has made more possible the delusion that we can avoid thinking about death. Modernity has bred irreligion, not because it has made religion intellectually untenable, but because it has helped postpone the need to face questions to which religion provides answers. This also explains why modern man has tended toward inwardly focused spirituality in place of outwardly focused religious faith. Spirituality is for one who only fears not finding meaning in this life. Religion is for the one who knows that external help is required surely for this life, but also for the life that is to come.

Jesus -- the one described by many as a great teacher and held by his followers to be Savior and Lord -- taught this by means of a stark question: what shall it profit a man if he gains the whole world and loses his soul, or what shall a man give in exchange for his soul? (Mt. 16:26). In modern terms, the question might be what value is there in checking off all of the items from the bucket list and losing your soul? What will you give in exchange for your soul.

Those are terrifying questions, because they point to the fact that what we accumulate or experience in this world won't mean anything in the world that is coming. What will help in the day of judgment when we stand before a God who is holy and just?

The Christian answer is that when we were without strength, Christ died for the ungodly (Rom. 5:6). Whosoever shall call upon Christ shall be saved (Rom. 10:13).

It has been said that those who think about death while fully alive are best equipped to think of life at the time of death. God's gifts of creation are intended to be enjoyed in their proper place. Enjoy them as they are intended to be enjoyed. However, in health or sickness, we should be prepared to meet our God.

Monday, January 12, 2015

The Church Needs Heresy Hunters

I occasionally see bloggers and other writers complain about heresy hunters in the church. Some of that criticism is valid, as some of those who pursue what they regard as false teachers do so with an uncharitable tone and a careless use of language that would seem to suggest a relish for tearing other people down. While that fact should be addressed, it should not cause us to fail to value those that seek to root out false teaching from the church, because false teaching damages souls.

I, myself, have been called a heretic on occasion, and in each circumstance in which that has occurred I have considered the person making the allegations to be not only incorrect, but also unnecessarily unkind in their condemnation. I recall having been accused of heresy for three reasons over the last few decades: over my Calvinism, my amillenialism, and my holding to an old earth view of creation. Of course, all three of those issues are matters of strong disagreement among Christians that merit vigorous debate. Bring it on. However, all of these are within the mainstream of the historic Christian faith. As such, they do not fall into the category of heresy.

Nonetheless, that point brings to the fore a key problem regarding this question: Christians are not very good at disagreeing. Indeed, many of us seem to lack even the proper vocabulary for engaging in internal debates, with the result that disagreement leads to unnecessary division and overheated rhetoric. Most Christian disagreements do not involve heresy, and any expressions of disagreement should recognize that.

One of the downsides of having taught in churches over a long period of years is the realization that one has changed his mind on the meaning of certain texts or the understanding of certain subjects over the years. Some people joke that they don't even agree with themselves half the time, and in my case it turns out nearly to be true. Being glad that I now have something right -- I hope -- comes along with it sadness over having taught it incorrectly to others in the past. The Harry Monroe who is now a Presbyterian used to be a Baptist, and in the early part of that more of a fundamentalist than he now cares to admit. Among other things, that means that my understanding of the sacraments (not a word I would have used in a positive sense in my younger days) and church government have changed. My appreciation of covenant as an organizing principle for understanding scripture has become much more robust in the last decade. As a younger man, my understanding of the distinction between law and gospel, though moving in the right direction, was less clear than it is now.

While I suppose that this growth could result in arrogance -- look at how right I am now! -- for me it mostly does the opposite: I am humbled that my understanding and teaching to others has been so deficient. I was a slow learner. Such humility ought to inform our interactions with others. I enjoy a good debate -- sometimes I like it too much for either my own good or that of others -- but discussions with those with whom we disagree ought to be charitable. Indeed, sometimes I have set out to teach someone else only to find out that I didn't know nearly so much as I had thought.

While not all of my readers have learned as slowly as I did, and thus have less cause for humility than I, it is nonetheless true that we all have gotten to the truth that we have as a result of the grace of God -- the falsity that we have is our own fault. That means that we should be charitable with others as we engage in these sorts of debates.

So, let's talk about something important. As mentioned above, and as is known and bemoaned by many of my friends, I am a Calvinist. For a quarter of a century, even during my Baptist days, I have held vigorously to the doctrines of grace. This brings me into strong conflict with Arminianism, which I think gets important issues completely wrong as regards the sovereignty of God in salvation. An Arminian would not be permitted to preach or teach in a church of the denomination of which I am a member.

So, I strongly disagree with Arminianism. While this issue is not a hobby horse about which I go around looking for fights, I argue in favor of my beliefs and against alternatives when it seems appropriate to do so. And I admit to getting especially irritated when others mischaracterize my beliefs -- that being a frequent occurrence. But, do I call Arminians "heretics?" Do I suggest that Arminians are not Christians? Of course not, with regard to both questions. While I certainly do not think that Arminianism best accounts for the scriptural data, I do recognize that classical Arminianism falls within the range of historic Christian teaching. With regard to historic Christianity, both Pelagianism and semi-pelagianism have been regarded as heretical, but both Arminianism and Calvinism are orthodox alternatives. I would say that a teaching referred to as "hyper-Calvinism," which denies the free offer of the gospel, is also outside the pale.

Now, on a variety of subjects sometimes people say things that are, strictly speaking, heretical, but the guilty party should not be treated as a heretic. A while back, a friend -- a minister of a different denomination -- posted a quick blurb on Facebook that unfortunately managed to commit two forms of heresy (Manichaeism and semi-pelagianism) within the space of a single sentence. I have known this gentleman for 20 years, and I am quite sure that his beliefs are not heretical. His thinking is just a bit sloppy at times. I made a brief comment on the post, and he immediately removed the post. This is a reminder that there are many times when a person is careless with regard to a passage of scripture or an idea that he shares. Depending on the importance of the mistake, it might be pointed out or ignored. Nonetheless, labels are probably not useful or accurate when talking to others about these kind of errors.

I should point out that with regard to these discussions, it makes a difference who we are talking to. I would rarely confront a layman in a vigorous way over an error. Many have merely been poorly taught, and many are open to better teaching. The point should be to improve biblical understanding. One does not want to treat Christians who are learning in a way that makes them afraid to talk about their faith for fear of making a mistake. On the other hand, if it is a minister who is trained and teaches others that is making a serious mistake, I am more likely to confront that.

Thus, most debates among Christians should be treated in this sort of spirit; however, there are some instances when those in error should be pointed out vigorously, as they deny essential aspects of the faith (the person and work of Christ, justification by faith alone, and other matters of central importance) and/or teach things that do serious damage to those who follow those teachings. Thus, when Harold Camping set dates for the return of Christ based on a clearly faulty reading of Scripture, he brought ridicule upon the church and serious harm on those who quit jobs and sold all that they had in order to prepare for Christ's return. When Joel Osteen openly declaims the need to teach about sin, thus eradicating the need for a Savior from sin, and replaces Christian teaching with an unbiblical prosperity gospel, he denies the faith and damages those for whom his prosperity promises do not come true. When T.D. Jakes denies the Trinity, he denies important and historic Christian teaching. When a minister in South Carolina abuses a biblical text and confuses creature and Creator, he should be corrected in the most serious of terms. When ministers claim authoritarian power for themselves in unaccountable ways, they should be opposed vigorously.

I recently came across this account written by a woman writing about the Duggars, a family featured on a reality show on television that are evidently admired for what are regarded as conservative religious values. The author at the link grew up in a similar culture, which she now, with good reason, regards as abusive. She is now an atheist. Reading several of her posts, I was struck by the thoroughness of her thought, overall congenial tone, and vigorous dislike for this form of life.

And, while reading, I was struck by the tragedy of it. None of what she describes is really historic Christianity, but her experience of it drove her away from Christ. Along her journey, she evidently did not locate a Christian alternative that would allow for faith in Christ without soul destroying baggage. This is why the church needs heresy hunters, as well as vigorous proponents of confessional faith. Prayerful, gentle, but vigilant heresy hunters, as well as charitable, vigorous proponents of historic Christianity.

Saturday, December 20, 2014

Dislike Christmas

I know Christians who regard Christmas as their favorite holiday. I am not one of them. While I receive benefit from sermons about the significance of Jesus' entry into the world and enjoy listening to the music of Handel's Messiah, there is enough crassness and excess about the overall holiday to make me wish it would go away.

This opinion piece, written by someone who I gather would not describe himself as a Christian, nearly perfectly captures my own ambivalence regarding the modern celebration of the holiday. From the article:

"Okay, sure, much of the terrible Christmas music we’re now force-fed like detainees at a very festive CIA black site is sorta-kinda more secular, and so therefore ought to be more appealing to those who object to having a religious holiday crammed down their ear holes. But I’d take a profound messiah over a half-a***d shopping gimmick any day. I’d rather be exposed to two months of transcendently great religious art than a single week of noxious shopping gimmicks dressed up in Santa drag."

Read the rest here.

Wednesday, November 12, 2014

Who Threw God Out?

A while back a friend made comments on Facebook that were similar to sayings that most reading this have likely heard before. He lamented that the United States Supreme Court had "thrown God out of the public schools." In response, I noted that the Supreme Court decision had been by a vote of 7-2 and lamented that even with the help of two jurists from the highest Court in the land, God's omnipresence had now been compromised by the seven justices who ordered him to get out and stay out. Either God had become deplorably weak, or those justices had fearful power over him.

This friend, seeming wounded by the criticism, angrily told me that I knew what he meant. Actually, I have no idea. I would be happy to have someone turn that phrase into something that is doctrinally sound.

Someone has said that the time to find out what one's theology actually consists of would be when a person does not believe that he is talking about theology. If that is the case, and it seems at least a plausible possibility, then large segments of American Christianity think God is a bit actor in the drama of this world. The decisions and power of people -- such as the Supreme Court -- are what really count. Of course, put that way, most Christians would disagree -- "you know what I mean," they might say. However, what one says might, in fact, be closer to what they believe. If that is the case, not only are their thoughts unbiblical, but they also cut that person off from the courage and the comfort offered by the biblical understanding of God's sovereignty.

Biblically, even in those times where it seemed that the enemies of God had the upper hand, God's people found encouragement in their understanding that God remains everywhere. The Psalmist, in Psalm 139, found solace in the realization that even if he descended into Hades, God was there. In the year that King Uzziah died (the good king dying meant that his monstrous son would take power), Isaiah "saw the Lord high and lifted up." Daniel and his friends recognized God's sovereignty, even after their nation had been destroyed, their temple had been raided and its artifacts brought into the service of pagan deities, and they had been forcibly been exiled. Rather than telling their contemporaries that Nebuchadnezzar needed to let God back into the palace, they confidently asserted that God would deliver them from persecution, whether by life or by death, and that ultimately a kingdom not formed by human hands would reign eternally. The Book of Revelation, read properly, asserts the final triumph of God in the midst of a world in which death and depravity seem to have come out on top.

Of course, believers ache when evil seemed to triumph, and some of the Psalms take the tone of asking God why He is allowing the same. In the end, however, the faith of Christians is that God's purposes may remain mysterious to us, but that the kingdoms of this world will become the Kingdom of our Lord and of His Christ, and He shall reign forever and ever. Even when the evidence appears otherwise, God is triumphing both in this world and in the one that is coming.

That is the theology -- and the faith -- that Christians need at all times in a broken world. While some times and seasons will be more pleasant than others, ultimately our citizenship lies in another land. While we should enjoy God's blessings in the life that is here, including the exercise of the vocational gifts and pleasures that He has provided us, we look with certainty toward a nation whose builder and founder is God.