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Friday, May 8, 2015

What Is Spiritual Formation and Why Does It Matter?


What Is Spiritual Formation and Why Does It Matter?

It’s possible—perhaps even likely—that you’ve never heard the phrase spiritual formation before. It’s the kind of terminology that’s often sequestered in academic circles. But in recent years, the concepts and practices of spiritual formation have gained popularity in the church and brought related issues to the forefront for many believers.
If the emails we receive at Grace to You are any indication of the overall direction of the church, the popularity of spiritual formation has exploded in the last several months. Weekly—sometimes daily—we hear from men and women wrestling with difficult questions about the disciplines and practices of spiritual formation. They’re struggling to reconcile what they’re reading and hearing with the Word of God.
The topic has even come up in some of John MacArthur’s recent Q&A’s, so I know it’s on the minds of many believers and raising questions in congregations around the world.
Even forming a basic definition of spiritual formation is no simple feat. It’s a fluid concept, with a wide range of accepted meanings and applications.
In broad terms, spiritual formation is the process of spiritual shaping and growth. Sending your children to a Christian school would fall under the wide canopy of spiritual formation. The same could be said of any education tied to a specific religion—Catholic, Jewish, Buddhist, or Muslim schools all contribute to the spiritual formation of their students.
However, in Christian circles, spiritual formation refers to more than mere academic instruction. Most often, it’s a reference to the dynamic means of sanctification. It deals with the ongoing work of the Holy Spirit and the various methods He uses to bring about spiritual growth in our lives.
It’s at this point things can become confusing. On one hand, there are the time-tested, practical Christian disciplines we’re all familiar with—things like personal and corporate Bible study, worship, prayer, discipleship, and service.
On the other hand, many of the leading voices in the spiritual formation movement stress the need for more intuitive interpretations of spirituality. They encourage believers to incorporate a wide variety of extrabiblical spiritual practices, such as contemplative prayer, silence, meditation, creative expression, and yoga. In fact, some of the most popular methods of spiritual formation have been lifted from Catholicism, new age mysticism, or other religions and rebranded with biblical-sounding
terminology.
But any kind of subjective spirituality that draws your focus away from the Lord and His truth can have disastrous results, derailing your spiritual growth and cutting you off from God’s plan for your sanctification.
All true spiritual growth starts with the preeminent role of God’s Word in the lives of His people. But is Scripture alone enough for spiritual maturity?
That’s where we’ll pick it up next time.
In the meantime, we want to know what you’re hearing about spiritual formation. Is it even on your radar? Is this an entirely new idea to you, or is it something you’ve heard or read about in the past? Have you sat under teachers or been involved with ministries that encouraged spiritual formation? Maybe you’ve even tried some of the techniques and methods yourself? We want to hear your story in the comments below.
GTY Staff
Available online at: http://www.gty.org/blog/B120910/what-is-spiritual-formation-and-why-does-it- matter
COPYRIGHT (C) 2015 Grace to You
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Tuesday, May 5, 2015

Joel Osteen and The Prosperity Gospel


Joel Osteen and The Prosperity Gospel

The New Age book and video by Rhonda Byrne, The Secret, which gained popularity recently due to Oprah Winfrey’s strong promotion, teaches that we can “create [our] own happiness through the law of attraction.” Whether it is cash, health, prosperity or happiness, all can be ours if we will just learn to use “the secret.” Byrne tells us, “Disease cannot live in a body that is in a healthy emotional state.” But be warned: “If you have a disease and you are focusing on it and talking to people about it, you are going to create more disease cells.”[1]

Such rhetoric should sound familiar to anyone even faintly aware of the Word of Faith Movement, often termed “the prosperity gospel.” This group has been infiltrating evangelicalism for decades and is now the fastest growing segment of Christianity in the world. Some have estimated that up to 90 percent of those claiming to be Christians in Africa are of the prosperity gospel variety.

Well-known personalities within the movement include Kenneth Hagin (deceased), Kenneth Copeland, Robert Tilton, Paul Yonggi Cho, Benny Hinn, Marilyn Hickey, Frederick Price, John Avanzini, Charles Capps, Jerry Savelle, Morris Cerullo, Joyce Meyer and Paul and Jan Crouch.

As implied by the title “Word of Faith,” the supporters of this movement believe that faith works like a mighty power or force. Through faith we can obtain anything we want — health, wealth, success, or whatever we please. However, this force is released only through the spoken word. As we speak words of faith, power is discharged to accomplish our desires.

In Christianity in Crisis, Hank Hanegraaff summarizes the theology of Kenneth Hagin (considered by many to be the father of this movement) as found in his booklet How to Write Your Own Ticket with God:

In the opening chapter, titled “Jesus Appears to Me,” Hagin claims that while he was “in the Spirit,” Jesus told him to get a pencil and a piece of paper. He then instructed him to “write down: 1, 2, 3, 4.” Jesus then allegedly told Hagin that “if anybody, anywhere, will take these four steps or put these four principles into operation, he will always receive whatever he wants from Me or from God the Father.” That includes whatever you want financially. The formula is simply: “Say it, Do it, Receive it, and Tell it.”

Step number one is “Say it.” “Positive or negative, it is up to the individual. According to what the individual says, that shall he receive.”
Step number two is “Do it.” “Your action defeats you or puts you over. According to your action, you receive or you are kept from receiving.”
Step number three is “Receive it.” We are to plug into the “powerhouse of heaven.” “Faith is the plug, praise God! Just plug in.”
Step number four is, “Tell it so others may believe.” This final step might be considered the Faith movement’s outreach program.[2]
Kenneth Copeland states the faith formula this way: “All it takes is 1) seeing or visualizing whatever you need, whether physical or financial; 2) staking your claim on Scripture; and 3) speaking it into existence.” [3]

Paul Yonggi Cho, pastor of the world’s largest church in South Korea , borrowing from the occult, has developed what he calls the “Law of Incubation.” Here is how it works: “First make a clear-cut goal, then draw a mental picture, vivid and graphic, to visualize success. Then incubate it into reality, and finally speak it into existence through the creative power of the spoken word.”[4]

If a positive confession of faith releases good things, a negative confession can actually backfire. Capps says the tongue “can kill you, or it can release the life of God within you.” This is so because, “Faith is a seed . . . you plant it by speaking it.” There is power in “the evil fourth dimension” says Cho.

Hagin informs us that if you confess sickness you get sickness, if you confess health you get health; whatever you say you get. The spoken word releases power — power for good or power for evil is the commonly held view of the movement. It is easy to see why the title “positive confession” is often applied to this group.

As you might guess, the teachings of the “Word of Faith” movement are very attractive to some. If we can produce whatever our hearts desire by simply demanding what we want by faith, if we can manipulate the universe and perhaps even God, then we have our own personal genie just waiting to fulfill our wishes. The similarities between Word of Faith teachings and The Secret are unmistakable.

The New Look: Joel Osteen

Many Christians can discern the obvious error of New Age teachings behind The Secret and similar books such as Eckhart Tolle’s The New Earth (another Oprah favorite), as well as the over-the-top proclamations of many within the prosperity gospel movement. However when similar teachings are repackaged, reworded and presented in a winsome fashion, a larger number will fall prey. Enter Joel Osteen and his brand of the prosperity gospel-lite. As we will see, Osteen teaches essentially the same theology as his Word of Faith mentors, but he gives it an updated twist.

Joel Osteen has become a household name due to his incredible success. He “pastors” the largest church in America , Lakewood Church in Houston, Texas, which in 2008 boasted average weekend atten dance of 43,500, almost double that of its nearest competitor.[5] Osteen took the helm of Lakewood Church in 1999 upon the death of his father, John. John Osteen was openly a prosperity gospel preacher who founded Lakewood in 1959 and had built it into a 6000 member church before his son replaced him. Joel, who until that point had given leadership to the television ministry of Lakewood and had preached only once before, was thrust into the pulpit and immediately the church began to explode. Today Lakewood services are broadcast in over 100 countries, Joel has written two multi-million seller books, and he, along with his wife, mother, and numerous musicians from Lakewood, travel throughout the world offering an event they call “A Night of Hope.” While most churches struggle to find and keep members, people are willing to purchase $15 tickets to attend “A Night of Hope” and the auditoriums are usually packed.

Osteen has no theological training and it is obvious from his books, sermons and interviews on television that he has little knowledge of the Scripture. Nevertheless, he has caught an unprecedented wave of popularity and could clearly claim the title as the most admired pastor in America . This popularity of course is due largely to his message. Eschewing anything controversial or negative (such as hell or judgment or even sin), Osteen proclaims a message of pure positivism. The title of his first book, Your Best Life Now, summarizes what Osteen has to offer his many audiences. If we will follow certain principles or steps (seven to be exact), so the storyline goes, our existence will be happy, healthy, and blessed with everything that would make this life wonderful. This is a message that appeals to the flesh of unbelievers and worldly- minded Christians and would account for the superstar status that Osteen now has. Of course this is a harsh accusation. I am charging Joel Osteen with being a false teacher: a man who has twisted the gospel to entice the fallen nature of people, who has turned God into a genie, and who has distorted Scripture to present a warm and fuzzy yet warped form of Christianity. In order to see if I am correct or just being mean-spirited, we need to turn to Osteen’s actual words as found in Your Best Life Now.

What the reader will find in this best selling book is a mixture of common sense, helpful practical advice, and a multitude of success stories interlaced with a heavy dose of deceitful teaching. Let’s begin with the gospel. It is not so much that Osteen presents a false gospel (which he seems to do in Your Best Life Now) but rather, no gospel at all. In a 300 page book which will be read by millions of unbelievers, the closest Osteen ever comes to the gospel is, “Work out your own salvation. Salvation is more than a onetime prayer. It is constantly working with God, dealing with the issues He brings up and keeping a good attitude, fighting through until you win the victory.”[6] What Osteen believes concerning the gospel is uncertain, but what is undeniable is that the emphasis of his ministry is maintaining a positive outlook on life rather than a right relationship with God. Except for this one sentence, the entirety of the book is taken up with “seven steps to living at your full potential” as stated in the subtitle. This theme resonates with the thinking of those whose lives and minds are in conformity with this world system rather than being “transformed by the renewing of our minds” (Rom 12:2).

It really should not surprise us that men like Osteen have caught the public’s eye since they are merely telling it what it wants to hear (2 Tim 4:3) which is: we need to make the best of this life, enjoy every minute we can, because this is the best it is ever going to be. This philosophy is the world’s, not God’s who consistently calls us to live for higher values than this world and self (1 John 2:15-17). As Paul wrote to the church at Colossae, “Set your mind on things above, not on the things that are on the earth” ( Col 3:2). Paul did not mean by this, as conservative Christians are often accused, that we are to ignore life on this planet and go hide somewhere until the Lord returns. It means that we live for a higher purpose than personal pleasure and success “for you have died and your life is hidden with Christ in God” ( Col 3:3). Osteen makes no attempt to draw his readers to this higher purpose, to a life lived for God. Instead God is to be manipulated for our own pleasure. I think Osteen would appreciate Eliphaz’s advice to Job (later condemned by God), “Yield now and be at peace with Him; thereby good will come to you” (Job 22:21).

Let’s take some looks at specifics:

The Offer

Osteen’s attraction is found in what he is offering which is nothing less than a life of good health, abundance, wealth, prosperity and success, “If you develop an image of victory, success, health, abundance, joy, peace, and happiness, nothing on earth will be able to hold those things from you” (p. 5).[7] Since these are the things most people treasure and, since Jesus informed us that “where your treasure is, there your heart will be also” (Matt 6:21), it is predictable that the seductive promise of a map leading to these treasures would find many adherents. And it certainly does. But what specifically is being offered?

Health

If we follow the teachings of Osteen we can expect good health. His mother for example was diagnosed with terminal cancer twenty years ago, but because she confessed good health she is cancer free today (pp. 126-127). As a matter of fact, one of the highlights of the “A Night of Hope” events is the testimony by Osteen’s mother concerning her physical healing – implying of course, that those in the audience can also be healed if they will but do what Joel suggests.

Abundance

Osteen, without qualification, declares that all of us are destined for greatness of every kind: “You were born to win; you were born for greatness, you were created to be a champion in life” (p. 35), and abundance, “He wants you to live in abundance. He wants to give you the desires of your heart…God is turning things around in your favor” (p. 78). As a matter of fact, apparently irrespective of our relationship with God, “Before we were ever formed, He programmed us to live abundant lives, to be happy, healthy, and whole. But when our thinking becomes contaminated it is no longer in line with God’s Word” (p. 114).

Two things should be noted at this juncture. First, the Scriptures teach no such thing. While eternal life with the Lord is the ultimate destiny of the redeemed, judgment and then the lake of fire is the ultimate destiny of the lost (2 Thess 1:9; Rev 20:14-15). In the meanwhile, in this life the rain falls on the just and the unjust, and Christians may suffer as many trials as unbelievers, perhaps more (Rom 5:3-5; James 1:2-4; 2 Cor 4:8-12, 11:23-29; Heb 11:35-40). It is true that Psalm 37:4 promises, “Delight yourself in the Lord; and He will give you the desires of your heart,” but upon a little reflection it will be seen that one who delights himself in the Lord desires God, not mere material blessings, good parking spots, success in business and a nice wardrobe. Osteen’s program trivializes the abundant life Jesus came to give His followers (John 10:10).

Secondly, when the prosperity teachers use the phrase “God’s Word,” the reader must carefully discern what is meant. Often, as in this case, “God’s Word” is not a reference to the Bible but to words spoken, supposedly by God, extrabiblically through the Word of Faith adherents. Osteen then is not accusing people of being out of step with the Scriptures, but being out of step with the teachings of men such as himself. This is nothing less than a claim that God has revealed His Word apart from Scripture and through prosperity leaders.

Wealth

“God wants to increase you financially, by giving you promotions, fresh ideas and creativity” (p. 5), or so Osteen promises. How does he know this since in biblical times promotions were not common practice, fresh ideas and creativity did not carry the value they do today and wealth was not necessarily seen as a sign of God’s pleasure? Someone might counter that David and Solomon were wealthy, but this was not the case for Jeremiah and Habakkuk, both godly men who lost everything. Job flourished for a time, lost it all, and then gained it back. Did one of Job’s “comforters” clue him in on prosperity philosophy? Was that the turning point? Hardly. It was when Job repented of his arrogance that God restored his former affluence, and God was under no obligation to do that. The scriptural principle is that the Lord is sovereignly at work in our lives. He can choose to bless us with riches, or He can choose to bless us by taking our riches away.

So where does Osteen come up with the idea that “God wants to increase us financially?” His basis is in his very limited and selective experience. He tells us, for example, that when his father was “willing to go beyond the barriers of the past [by applying the principles found in this book], he broke that curse of poverty in our family. Now, my siblings and I, and our children, grandchildren, even great-grandchildren, are all going to experience more of the goodness of God because of what one man did” (p. 25). Of course, millions of examples throughout the world and throughout history could be given of godly people living in poverty, and the children of the wealthy wasting their inheritance and privileges, but Osteen seems to conveniently ignore such examples. Instead he is convinced “God wants to give you your own house” (p. 35). The U.S. government and the banking system seemed to agree with Osteen until the recent economic crash. Now they’re taking away many of those houses. But this does not deter Osteen; he is persuaded that we will prosper.

Prosperity

Prosperity is more than health and wealth; it includes all the good things life can give. Apparently God is working extra hard to make life easy for us. Osteen promises, “It’s going to happen… Suddenly, your situation will change for the better…He will bring your dreams to pass” (pp. 196-198). Such statements leave no room for the cancer patient who does not get better, the factory worker who is laid off and never again finds a comparable job, the athlete who has a career-ending injury, or all those losers at the “American Idol” auditions (we can be thankful for this one at least). Such people would have reason to question Osteen’s pronouncement that, “God didn’t make you to be average. God created you to excel” (p. 82). Just two minutes of reflection would unveil the fallacy of this statement. By definition everyone cannot be above average – somebody has to be in the middle of the pack, and someone has to bring up the rear. This kind of idea sounds like the familiar grade inflation going on in many of our schools and universities today. If ninety percent of students all make an “A” average (which is not uncommon anymore) that does not mean that they are smarter than past students, it just means that the evaluation system has been changed so that more students (and potential employers) think they are successful. In addition, did not Paul tell us that of the ones God calls there are “not many wise, not many mighty, not many noble; but God has chosen the foolish things of the world to shame the wise…” (1 Cor 1:27)? Our Lord seems to have standards and values that are out of alignment with Osteen’s.

Still Osteen insists, “You will often receive preferential treatment simply because your Father is the King of kings, and His glory and honor spill over onto you” (p. 40). Osteen prays, “Father, I thank you that I have Your favor” (p. 41). By God’s favor Osteen has in mind such earth shaking issues as finding the perfect parking spot in a crowded lot (pp. 41-42). Why a perfectly healthy middle-aged man would pray for the premier parking spot, knowing of course that someone with greater physical needs will be denied such a spot, is never explained. Osteen admits God sometimes refuses to answer his parking prayer, but this “doesn’t mean that I am going to quit believing in the favor of God” (p. 43). Osteen can’t lose. If he finds the best spot in the lot he has God’s favor; if he circles for 15 minutes and fails in this all-important task, it is not going to derail his theology.

Success

“God wants you to go further than your parents” (p. 8). This statement is made without a speck of biblical evidence. On the contrary it was a rarity in Scripture to find a child who exceeded a godly or successful parent. Further, the same is often true in our own experience – some children go further than their parents, others do not. Osteen is making an unsupportable statement.

But not to be deterred we are told, “God wants you to live an overcoming life of victory. He doesn’t want you to barely get by. He’s called El Shaddai, ‘the God of more than enough’” (p. 33, emphasis his). On the contrary: El Shaddai is a title used for our Lord in the Old Testament which is often translated “God Almighty.” It speaks of the all sufficiency of God, and is a special title of reverence. Osteen has invented his own meaning and in the process turned God into our personal sugar daddy, ready to hand out the goodies to any who think they have discovered the secret to His heart.

Good self-image

“God wants us to have healthy, positive self-images, to see ourselves as priceless treasures. He wants us to feel good about ourselves… God sees you as a champion… He regards you as a strong, courageous, successful, overcoming person” (p. 57-58). Really? From what source does Osteen draw his view of self-image? Certainly not Scripture which never mentions such a thing. Rather than chase after good self-images Paul warns us “not to think more highly of ourselves than we ought to think; but to think so as to have sound judgment” (Rom 12:3). But instead of taking seriously the instruction of Scripture, Osteen is happy to chase after the fads found in pop-psychology. He goes on, “When you are tempted to get discouraged, remind yourself that according to God’s Word, your future is getting brighter; you are on your way to a new level of glory” (p. 67). Eternally this is a true statement for the child of God, but to promise such will be the case in this life is pure deception. And since Osteen makes no distinction between the redeemed and the unregenerate in his book, he is offering a false and damning hope to most of his audience, those who do not know Christ as their Savior.

The Belief System

Upon what does Osteen base his belief system? It is certainly not Scripture for the Bible never teaches anything remotely similar to this prosperity brand of Christianity. That is not to say that Your Best Life Now is totally devoid of biblical references, but the few that are attempted are almost all hopelessly out of context or twisted beyond recognition (see pp. 10,14,18, 30-31, 33, 61, 76, 79-83, 87-89, 104, 115, 129-130, 134,164). Osteen gives notice early and often that his views are not drawn fundamentally from Scripture but from his experiences and those of others. Still, in the introduction Osteen writes, “Within these pages, you will find seven simple, yet profound, steps to improve your life, regardless of your current level of success or lack of it. I know these steps work, because they have worked in the lives of my family members, friends, and associates, as well as in my own life” (p. viii).

Osteen supports his thesis through the use of numerous success stories of one type or another. Some of his stories are impossible and/or at best incapable of being documented and therefore raise a red flag concerning his integrity (pp. 12, 23, 73, 122, 161, 167, 201-202, 229, 280-281, 292). Others are highly selective examples of happy endings (see pp. 4, 7-8, 27, 111-112, 125, 127, 199-200, 246). As a result of such stories Osteen can promise that, if his theories are embraced, “suddenly, things will change, suddenly, that business will take off. Suddenly, your husband will desire a relationship with God. Suddenly, that wayward child will come home. Suddenly, God will bring your hopes and dreams to pass” (p. 199). Or maybe not! Inexplicably (given his belief system and insistence that God will bring prosperity to our lives if we follow the formula) Osteen must admit that all things do not end in success. Both his sister and father experienced the failure of divorce (pp. 151, 176), some people are not healed (pp. 181-182), things don’t always work out the way we desire (pp. 207-209), his father suffered kidney failure and was on dialysis for years (p. 247) and died of a heart attack (p. 248). While Osteen declares “God does not send problems” he admits that “sometimes He allows us to go through them” (p. 205). But the fact is that even in Osteen’s story-theology world the people of God suffer the same ups and downs, successes and failures, health and sickness and so forth as the unbeliever. One has only to glance through the Psalms to realize that this is not our “best life now.” We live in a corrupt world and until the Lord returns our sin-tainted universe will often disappoint and grieve us. Stories of success (and failure) can be lined up from here to eternity, but such stories are not the basis of truth, or of life; the Word of God is.

The Methods

Drawing, however, from many selective stories, and ignoring what God has to say, Osteen presents a methodology that he promises will produce a life of abundance, success, health and affluence. This system is not unique to Osteen, having come almost verbatim from the prosperity teachers mentioned above, but he has taken this false teaching to a new audience. Let’s examine how the program works.

There are three basic steps to “your best life now.”

Visualization

The initial step in Osteen’s program is visualization: “The first step to living at your full potential is to enlarge your vision. To live your best life now, you must start looking at life through eyes of faith, seeing yourself rising to new levels. See your business taking off. See your marriage restored. See your family prospering. See your dreams coming to pass. You must conceive it and believe it is possible if you ever hope to experience it” (p. 4, emphasis his).

The reason why visualization is necessary is because it has the power to bring about what you envision. “You will produce what you’re continually seeing in your mind… If you develop an image of victory, success, health, abundance, joy, peace, and happiness, nothing on earth will be able to hold those things from you… Start anticipating promotions and supernatural increase. You must conceive it in your heart and mind before you can receive it… You must make room for increase in your own thinking, and then God will bring those things to pass” (pp. 5-6).

Apparently even God is at the mercy of that which we visualize; after all, “Thoughts [not God] determine destiny” (p. 101). “If you don’t think your body can be healed, it never will be… When you think positive, excellent thoughts, you will be propelled toward greatness, inevitably bound for increase, promotion, and God’s supernatural blessings” (p. 104).

Faith

It is not enough to think about and visualize what we want, we must also express faith. “God works by faith. You must believe first, and then you’ll receive” (p. 33). “We receive what we believe. Unfortunately, this principle works as strongly in the negative as it does in the positive” (p. 72). “Understand this: God will help you, but you cast the deciding vote… [we must] get into agreement with God” (p. 74). “It’s our faith that activates the power of God” (p. 306).

It is vital that we visualize what we want and to expect (“express faith”) because our faith attracts what we visualize. While Osteen never calls this the “law of attraction" notice its similarity to the same concept as taught by New Age teachers such as Eckhart Tolle, Rhonda Byrne and others. “Your life will follow your expectations. What you expect is what you will get” (p. 13). “Our thoughts contain tremendous power. Remember, we draw into our lives that which we constantly think about. If we’re always dwelling on the negative, we will attract negative people, experiences, and attitudes. If we’re always dwelling on our fears, we will draw in more fear. You are setting the direction of your life with your thoughts” (p. 109).

Words

Still, it is not enough to think good thoughts and express faith in them; it is necessary to speak your desires out loud. This is why the prosperity gospel is often called the “Word of Faith” movement – for power lies in the spoken word. Follow Osteen’s thinking. “Our words have tremendous power, and whether we want to or not, we will give life to what we’re saying, either good or bad… Words are similar to seeds, by speaking them aloud, they are planted in our subconscious minds, and they take on a life of their own” (p. 122). Osteen suggests, “Get up each morning and look in the mirror and say, ‘I am valuable. I am loved. God has a great plan

for my life. I have favor wherever I go. God’s blessings are chasing me down and overtaking me. Everything I touch prospers and succeeds. I’m excited about my future!’ Start speaking those kinds of words, and before long, you will rise to a new level of well-being, success, and victory. There truly is power in your words” (p. 123).

But there is more. We must also speak to our problems, “Whatever your mountain is, you must do more than think about it, more than pray about it; you must speak to that obstacle… Start calling yourself healed, happy, whole, blessed, and prosperous. Stop talking to God about how big your mountains are, and start talking to your mountains about how big your God is” (p. 124). Osteen can confidently promise us, “Friend, there is a miracle in your mouth” (p. 125). How so? “The moment you speak something out, you give birth to it. This is a spiritual principle, and it works whether what you are saying is good or bad, positive or negative” (p. 129). Therefore, “You must start boldly confessing God’s Word, using your words to move forward in life, to bring to life the great things God has in store for you” (p. 130).

And it is totally up to us to pull this kind of life off. “God has already done everything He’s going to do. The ball is now in your court. If you want success, if you want wisdom, if you want to be prosperous and healthy, you’re going to have to do more than meditate and believe; you must boldly declare words of faith and victory over yourself and your family” (p. 132). Osteen is presenting a pure self-help program and baptizing it in the name of God. Those who fail to reach these promised benefits have only themselves to blame, since they apparently did not follow Osteen’s formula.

Conclusion

Whenever the supposed things of God and people of God become popular with the inhabitants of this fallen world we would be wise to walk softly and be extra discerning. The Jews persecuted and/or killed almost every one of their prophets (Acts 7:52); the apostles were despised by the world and Jesus was murdered by those He came to save. Jesus pronounced a blessing on those who are persecuted for the sake of righteousness (Matt 5:11) and warned, “If they persecuted Me, they will also persecute you” (John 15:20). Why? Because the message of the Cross is foolishness to those who are perishing (1 Cor 1:18). Therefore when we find a Christian message or ministry or man or woman being praised by unbelievers we can be assured that either unregenerate humanity has not yet caught on to what is being said, or that what they are saying is in line with what the unbeliever already believes. As we have demonstrated Osteen’s message is exactly what unbelievers and undiscerning Christians want to believe and they are thrilled to have someone who claims to be a reliable spokesperson for God agree with them. This would account for Osteen’s incredible success, but it does not account for, or excuse, the inconceivable gullibility and immaturity of professing Christians.



[1] Taken from The Secret DVD.

[2] Hank Hanegraaff, Christianity in Crisis (Eugene, Oregon: Harvest House Publishers, 1993), p. 74, 75.

[3] Ibid., p. 80.

[4] Ibid., pp. 83, 84.

[5] http://churchrelevance.com/top-100-largest-churches-in-america-of-2008/. It is worthy of note that according to this source, attendance has dropped by 3,500 people from the previous year; a virtual megachurch in its own right.

[6] Joel Osteen, Your Best Life Now ( New York: Faith Word, 2004), p. 212.

[7] Quotes and page numbers throughout the rest of this book are taken from Osteen, Your Best Life Now.

Orderly Worship


Why We Should Foster Orderly Worship (1 Corinthians 14:20-40)

1 Corinthians 14:20-40

We tend to think that when our corporate worship time is less structured it is more spiritual. Or, worship services that are planned and organized are inauthentic, leaving no room for the Holy Spirit. The apostle Paul, however, would disagree. When did we begin spiritualizing spontaneity? When did we begin denigrating structure? Many divisions in the church at Corinth resulted from a lack of structure during worship. So Paul concludes his lengthy discussion of the all-church gathering by instructing us to foster orderly worship. According to Paul, everyone should not talk simultaneously; one person should speak at a time because God is characterized by peace and not disorder. He concludes: "Do everything in a decent and orderly manner."

Monday, May 4, 2015

New Calvinism


Think on These Things
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New Calvinism
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(January/February - 2015, Volume 21, Issue 1) There is a great deal of interest and confusion about a movement within conservative evangelicalism sometimes called “New Calvinism” or Neo-Calvinism. As with many movements it is not monolithic and therefore describing its teachings is not always easy. Some have labeled virtually everyone who is a member of the Gospel Coalition or speaks at Together for the Gospel conferences as a New-Calvinist but that is surely painting with too broad a brush. Some hail Neo-Calvinism as a breath of fresh air that has united the passionate ministry of the Holy Spirit with the solid doctrines of the Reformation. Others see it as a dangerous departure from the faith which opens the door to aberrant teachings of extreme Pentecostalism. While some fear the movement, others cheer it. Therefore it is important to take a careful look at what New Calvinism is and what it is not.

If there is a New Calvinism then by necessity there must be an “old” Calvinism. We need to start then with the teachings of classical Calvinism and see in what ways the new variety is similar and how it is different. Proponents of historical Calvinism would certainly trace its roots to Scripture. But the theological system known today as Calvinism finds its beginnings in the works of a number of theologians, the first of which was Augustine. Nevertheless it was the famous Reformer John Calvin who mapped out the essential doctrines of the theological structure that bears his name. Calvinism is often equated with what are called the “doctrines of grace” which distinguishes it from other theological approaches. But before we examine these dogmas a few other doctrines that they hold, often in common with those who do not see themselves as Calvinists, should be identified.

Calvinist Distinctive

Calvinists strongly believe in the five “solas” which constituted the battle cries of the Reformation. These are: sola scriptura, the belief that Scripture alone is the authority for the Christian faith; sola gloria, the belief that all things are created for and should be done for the glory of God; sola gratia, the belief that salvation from beginning to end is a gift from God which flows from His grace alone;sola fide, the belief that God’s gift of grace is received by humans on the basis of faith alone apart from any works which they have done; and sola Christus, the belief that salvation has been made possible for sinful people on the basis of Christ and His finished work alone. While not all Christians embrace the five solas, many, even among those who would abhor being termed Calvinists, do. Calvinists also place heavy emphasis on the sovereignty of God. He is Lord over everything and nothing happens apart from His direct action or indirect permission. He controls nature as well as nations; He controls demons as well as humans. No thing and no one can thwart His will. While aspects of God’s sovereignty are beyond our comprehension (Rom 11:33-36) most Christians recognize that a God who is not sovereign is a God who cannot be trusted. If there is a single thing in the universe which can frustrate or obstruct the will of God then our Lord is not all-powerful, and that would leave us with a God who is capable of losing control of His universe and/or those within it. Calvinists have championed the doctrine of the sovereignty of God and have provided us with powerful arguments supporting it. It is true that a few have gone too far and drifted into fatalism, but the majority have maintained a good balance and assured the evangelical community that we serve an omnipotent Lord.

Doctrines of Grace

Nevertheless when we think of Calvinism it is the doctrines of grace that come to mind, and rightly so. When Calvinists refer to these doctrines they are talking about five interlocking soteriological terms best remembered by the acronym TULIP.

(T)otal depravity: In a sense this is the heart of the system. How one defines total depravity will lead to how the other doctrines in the chain are understood. By total depravity Calvinists do not mean that people are as bad as they could be, nor that they are incapable of doing good things, as the world measures good. They mean instead that every aspect of our being has been affected and corrupted by sin. Biblical texts such as Romans 3:10-18 and Ephesians 2:1-3 inform us that the bent of all unregenerate people is toward sin and in fact there is nothing anyone can do that could ever please God or contribute to their salvation. From these passages and others we are informed that the unsaved are dead in sin and do not seek God, and left to themselves they would never turn to the Lord for redemption. And because our wills are as fallen and corrupt as our minds we would never independently choose to place our faith in Christ for salvation. The Calvinist, therefore, does not reject the free will of man that many other Christians like to talk about; they simply believe that people, left to their own devices, will “freely” choose to reject Christ. It is because of the depravity of our fallen nature that we are unwilling and unable to turn to Christ unaided. God must do something in us and for us or else we would never find Him, nor even seek Him. Total depravity is not spiritual weakness, it is spiritual deadness – even spiritual inability; that is, left to our own ability, unaided and unenlighted by the Holy Spirit, humans would be unable to be regenerated. It is because of human depravity, defined in this way, that the rest of the links in the TULIP are necessary.

(U)nconditional election: If people are totally depraved, as defined above, then unconditional election becomes a necessity for, if man would never choose God left to their own volition, then God must choose man. Jesus said, “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out” (John 3:37). A few moments later Jesus takes this further, “No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day.” Paul makes clear that the time in which God chose (Greek: elected) His people was before the foundation of the earth (Eph 1:4). It is important to note that the New Testament is clear that the Lord did not choose us because He saw something good in us, but simply according to His sovereign purpose (Rom 9:11, 16-18; 1 Cor 1:26-31).

(L)imited atonement: Some, but not all Calvinists, accept limited atonement or, as it is often called, “particular redemption.” The idea is that Christ’s atoning blood, while sufficient for all sin, was efficacious only for the sins of the elect. Christ did not die merely to make salvation possible; He died in order to atone for the sins of those who God had specifically chosen for His own. Even among Calvinists this leaf of the TULIP is often hotly debated. This is because, while certain verses of Scripture seem to support this view, others point to Christ dying for all (e.g. 1 John 2:2; John 3:16). Everyone, except Universalists, believes in some form of limited atonement. Those embracing unlimited atonement (and that includes some Calvinists) believe that Christ’s death was sufficient for the sins of all, but that only those who turn to Christ by faith are actually redeemed. Those believing in limited atonement believe that Christ died only for the elect. It is my opinion that limited atonement is accepted more on the basis of inference and deduction than by direct biblical support.

(I)rresistable grace: Since totally depraved individuals would always resist the call to the gospel it becomes necessary for the Lord to irresistibly draw sinners to Himself. John 6:44, quoted above, is a key verse supporting this doctrine. While in our natural, unregenerate state, we by nature resist the Lord and His grace due to our spiritual blindness (2 Cor 4:4, cf. Eph 2:1-3), when the Lord opens our eyes and draws us to Himself we will come willingly (2 Cor 4:6; Eph 2:4-9, Acts 26:18).

(P)erseverance of the saints: All those who have been irresistibly drawn to Christ and regenerated to newness of life will persevere in the faith until the end of their lives. Those whom the Lord saves will be kept saved by His power and love (Rom 8:28-39; 1 Pet 1:3-5). While all Calvinists recognize that believers sin, and sometimes grievously and for considerable time, still they believe that none will totally reject the faith or fully apostatize. In the context of those who have been reconciled to God by the work of Christ Colossians 1:23 reads, “If indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel.” This verse, and others like it, is used to support perseverance.

While much more can be said concerning the doctrines of grace, and arguments pro and con could be presented, it is not within the scope of this paper to address them. At this point we are only attempting to provide a framework in which to understand the New Calvinists. As Calvinists they would embrace the five solas and at least four of the five doctrines of Grace. In addition, most would also identify with covenantal theology. However, there are many dispensationalists who are Calvinists as well, and accept all that has been outlined above. In that sense they would be considered Reformed evangelicals. However dispensational Calvinists and many Reformed Calvinists divide over the doctrine of covenantalism.

Covenantal Theology often confuses people because it does not directly reference the biblical covenants. Rather it is a system that unites all the dispensations and biblical covenants as phases under the Covenant of Grace. According to Louis Berkof, Caspar Oevianus (1536-1587) was the founder of Covenant Theology and it was not until 1647, when it was included in the Westminster Confession, that it was incorporated into any formal creed or confession.[1] Therefore, while many Calvinists accept covenantalism, it is not directly drawn from the writings of John Calvin. It is the idea that all of human history is covered by one to three covenants. The reason for the divide over the number of the covenants is that none of them is actually mentioned in the Scriptures; they are recognized on the basis of inference and logical deduction. The three covenants are as follows:

The Covenant of Works which was between God and Adam : This is seen as an agreement between God and Adam promising life to Adam for perfect obedience and promising death as the penalty for failure. Adam sinned and thus man failed to meet the requirements of the Covenant of Works. [2] Michael Horton, a strong advocate of Covenant Theology, admits that the Covenant of Works cannot be found explicitly in Scripture but believes it is implied in the creation narrative.[3]

The Covenant of Grace between God and sinful mankind : As a result of man’s failure a second covenant became necessary. This is viewed as the gracious agreement between the offended God and the offending but elect sinner in which God promises salvation through faith in Christ and the sinner accepts this promise by faith.

The Covenant of Redemption which was an agreement between the Father and Son is held by some but not all covenantalists. O. Palmer Robertson challenges this covenant on the basis of exegesis. He writes, “Scripture simply does not say much on the pre-creation shape of the decrees of God. [To speak of such] is to extend the bounds of scriptural evidence beyond propriety.” [4] Nevertheless this is believed by some to be an agreement between the Father and the Son in which the Father gives His Son as the Redeemer of the elect, and the Son voluntarily takes the place of those whom the Father had given Him.

The covenantal system has many implications, not the least of which is that it recognizes no discontinuity between Israel and the church. That is, the promises to the nation of Israel, found especially in the Old Testament, are now being fulfilled in spiritual form in the church which is spiritual Israel. Physical and land promises yet to be fulfilled by Israel are either renounced because of Israel’s rebelliousness or have been fulfilled symbolically. In the Old Testament Israel was the church, in the New Testament the church is comprised of both Jews and Gentiles. No future remains for the nation of Israel in the program of God. This interpretation is made possible because covenantal theologians, who faithfully employ historical-grammatical hermeneutics throughout most of Scripture employ an allegorical/symbolic hermeneutic especially involving the future prophetic portions of the Bible. Covenantalists see most prophecies as already fulfilled allegorically or symbolically and the church is the recipient of the Old Testament covenant promises to Israel. Most also equate the church with the kingdom of God and believe we are presently in the kingdom, at least in its initial stage.

New Calvinism
Personalities and Networks
With this basic explanation of the Calvinistic aspect of the New Calvinism it is time to move forward to an understanding of New Calvinism. What makes New Calvinists new? How do they differ from historic Calvinists?

New Calvinism is more easily identified and described than defined. E.S. William’s definition that it is “a growing perspective within conservative evangelicalism that embraces the fundamentals of 16th-century Calvinism while also trying to be relevant in the present-day world,” [5] while somewhat helpful could also define any number of modern evangelical efforts and movements which are trying, in one fashion or another, to reach postmodern people with the gospel. The current wave flowing through evangelical cutting-edge ministries of all stripes is that the church is hopelessly out of step with the surrounding culture and that if it does not change it will die. [6] As Hugh Halter and Matt Smay state in their book The Tangible Kingdom, “What worked in the past simply does not work today, and we must adjust to culture.” [7] Virtually all of those associated with New Calvinism would subscribe to a similar philosophy, but this is not uniquely defining of the movement. Nor is New Calvinism exclusively found in an official organization or denomination, as it transcends such structures and is more ecumenical in nature. Rather it is better identified by personalities, conferences, blogs and websites which are promoting Reformed-charismatic philosophies, doctrines and concepts of engaging culture. It seems to be a movement that is particularly attractive to younger evangelicals who have grown tired of watered-down, anemic, anti-intellectual forms of Christianity that no longer challenge them. Some of the personalities who will be listed below have offered meat-and-potatoes theology which engages the minds and hearts of youthful believers looking for something deeper and more relevant from their faith. As a matter of fact Colin Hansen entitled his book Young, Restless and Reformed to describe this very group. Yet, a number of the key leaders are hardly young, I think in particular of John Piper, D. A. Carson, Timothy Keller, Wayne Grudem and C. J. Mahaney. Jeremy Walker, in his insightful book The New Calvinism Considered, goes so far as to say, “One could argue that the true father figure of the New Calvinism is probably more Jonathan Edwards than John Calvin, and even then it is Jonathan Edwards mediated through John Piper.” [8] This is arguably true, for Piper’s emphasis on the doctrines of grace, sovereignty of God, passionate preaching, intellectual faith, Christian hedonism (the idea that we are all joy-seekers, but the Christian is to seek their joy in Christ), and openness to charismatic teachings of the spiritual gifts are prevalent throughout the young, restless and Reformed. Piper’s fingerprints are all over the movement but he is hardly alone. Some other prominent names include:

Timothy Keller: Keller’s apologetic methodology has hit the right note with those who have grown up surrounded by a largely postmodern worldview. Keller seems to be an interesting mix between old school Reformed, with its emphasis on orthodox doctrine, and postmodern apologist, alternating between the two approaches depending upon which group he is addressing. [9] Keller’s focus on social and mercy ministries also resonates well with young adults today.

D.A. Carson: Carson is the co-founder, with Keller, of The Gospel Coalition, an extremely popular blog filled with articles promoting Reformed thinking and theology and with leanings toward New Calvinistic ideas. While an excellent theologian and commentator with many wonderful books to his credit, nevertheless Carson rejects cessationism. Carson and Keller are co-founders of The Gospel Coalition, which is defined by its website as a “broadly Reformed network of churches which encourages and educates current and next generation Christian leaders by advocating gospel-centered principles and practices that glorify the Savior and do good to those for whom He shed His life’s blood.” These goals are accomplished largely through its website as well as through conferences and publications.

Wayne Grudem: Grudem has done more theologically to pave the way for this movement than perhaps anyone else. This is due to his prolific writings that combine both excellent, readable and solid Reformed theology with a defense of the charismatic’s teaching on the spiritual gifts. Grudem’s teaching on this subject will be examined more closely below but, in general, in his book The Gift of Prophecy in the New Testament and Today, as well as in his Systematic Theology, Grudem champions a position that all the gifts, including the sign gifts, especially that of prophecy, are viable today. However prophecy in the New Testament era is not without error, according to Grudem. He believes that New Testament prophets, unlike Old Testament ones, are unreliable and non-authoritative. The Lord is giving prophecies today, but these are polluted prophecies because a portion of the revelation may be of God but another portion may be of one’s own imagination or even misunderstood by the receiver. This allows for the continuation of prophecies today, something highly prized by the young, restless and Reformed, but does not demand infallibility, as was required of the Old Testament prophet of God (Deut 18:20-22).

C. J. Mahaney: Mahaney is the former president of Sovereign Grace Ministries (SGM) and former pastor of Covenant Life Church in Gaithersburg, Maryland. He resigned the presidency of SGM in 2013 in the midst of some strong accusations and resistance to his leadership. He now pastors the Sovereign Grace Church of Louisville, Kentucky. In 2006 he co-founded Together for the Gospel (T4G), a coalition of Christian leaders who have found common ground in the gospel but differ on some other doctrinal issues such as charismatic gifts and cessationism. Mahaney and SGM have been at the center of the birth of Neo-Calvinism and its growth, clearly combining Reformed theology with charismatic practices and musical styles. Together for the Gospel has been a means by which many outside the movement have been exposed to this emphasis. This is especially significant since some who are very strong cessationists, such as John MacArthur, regularly preach at T4G.

Mark Driscoll: Driscoll has been one of the strongest leaders within the young, restless and Reformed. He was founder and pastor of Mars Hills, a megachurch in Seattle, Washington, which is spread out over 13 campuses, and founder of ACTS 29, a church planting network, now led by Matt Chandler, used to start and promote Mars Hills clones. On the one hand Driscoll’s Calvinistic beliefs are strong enough to receive the endorsement of the likes of John Piper; on the other hand he has described himself as a charismatic with a seat belt. However, reading some of Driscoll’s books would reveal that his seat belt has come unbuckled and, more recently, so has his life and church empire. Nevertheless it is claimed that Driscoll’s sermons are the most downloaded of any preacher in America and his influence would be hard to overestimate. [10]

Since New Calvinism is largely centered around personalities, websites, blogs and conferences, the above offers some flavor of the movement. Let’s move now to some other identifiable marks.

Embracing of Charismatic Gifts
If there is one distinguishing mark that separates the New Calvinist from traditional Calvinists it would be the openness of the newer variety toward the charismatic gifts. While many, if not most, would not see themselves as charismatics in the conventional sense, they believe that all the gifts of the Holy Spirit are operational today, including the sign gifts such as miracles, tongues, interpretation of tongues, healings, and prophecy. While most draw the line at apostleship, seeing it as an office reserved for a handful of appointed New Testament leaders who founded the church (Eph 2:20), strangely they see the gift of prophecy as still viable. Following the leadership of Wayne Grudem, in his landmark book, The Gift of Prophecy in the New Testament Today, as well as his Systematic Theology, many have been convinced that New Testament era prophecy is not held to the same standards as Old Testament prophecies and prophets. Whereas Old Testament prophecy was to be without error, with the consequence of the execution of the prophet if one prophesied falsely (Deut 18:20-22), church age prophecies can often be a mixture of truth and error. Grudem writes, “Prophecy in ordinary New Testament churches was not equal to Scripture in authority, but was simply a very human—and sometimes partially mistaken—report of something the Holy Spirit brought to someone’s mind.” [11] This view of the sign gifts, including prophecy, is known as the continuationist position, as opposed to cessationism, held by those who believe the miraculous sign gifts are no longer operational.[12] Grudem quotes favorably the Anglican charismatic leaders Dennis and Rita Bennet who claim,

We are not expected to accept every word spoken through the gifts of utterance…but we are only to accept what is quickened to us by the Holy Spirit and is in agreement with the Bible…one manifestation may be 75% God, but 25% the person’s own thoughts. We must discern between the two. [13]

Grudem is not alone in his understanding of the continuation of prophecy. Bruce Compton cites some other prominent evangelical leaders and organizations including:

C. Samuel Storms’s, “Third Wave,” a chapter in Are Miraculous Gifts for Today? Four Views, ed. Wayne A. Grudem (Grand Rapids: Zondervan, 1996), pp. 207–12.

John Piper, accepts this view as can be seen in the following article and video on the Desiring God website, “Signs and Wonders: Then and Now,” http://www.desiringgod.org/resource-library/articles/by-topic/spiritual-gifts . Piper states, “The Bible teaches that spiritual gifts, including prophecy and tongues, will continue until Jesus comes. To neglect them is to risk disobedience.”

Sovereign Grace Ministries’s view can be accessed in “What We Believe, A Statement of Faith,” (http://www.sovereigngraceministries.org/about-us/what-we-believe.aspx). According to the website, their statement of faith affirms, “All the gifts of the Holy Spirit at work in the church of the first century are available today, are vital for the mission of the church, and are to be earnestly desired and practiced.” Included in “all the gifts of the Holy Spirit at work in the church of the first century [that] are available today” is the gift of prophecy.[14]

Grudem’s views, while incredibly weak in my opinion, have captured the hearts and minds of an amazing number of conservative evangelicals. In response to Grudem there are at least five excellent published works refuting his understanding of New Testament prophecy:

Robert L. Thomas, “Prophecy Rediscovered? A Review of the Gift of Prophecy in the New Testament and Today” (Bibliotheca Sacra #149).

F. David Farnell, “Fallible New Testament Prophecy/Prophets? A Critique of Wayne Grudem’s Hypothesis” (Master’s Seminary Journal 2:2; Fall 1991).

R. Bruce Compton, “The Continuation of New Testament Prophecy and a Closed Canon: A Critique of Wayne Grudem’s Two Levels of New Testament Prophecy” (Detroit Baptist Theological Seminary).

Thomas R. Edgar, Satisfied by the Promise of the Spirit (Grand Rapids: Kregel: 1996).

Michael John Beasely, The Fallible Prophets of New Calvinism, an Analysis, Critique, and Exhortation Concerning the Contemporary Doctrine of “Fallible Prophecy,” (Michael John Beasely: 2013). Beasely’s contribution is an excellent full-length book dismantling Grudem’s hypothesis.

Nevertheless strong and influential Calvinist leaders continue to propagate the idea that fallible, errant prophecy is common in the church today, despite the unreliability of such prophecies. A good example is John Piper who is well respected, and rightfully so, for many of his theological views and overall contribution to evangelical faith. He has however held to a continuationist view for much of his ministry. Shortly after the Strange Fire Conference held October 2013 and sponsored by John MacArthur, Piper was questioned as to his position.

At the conference, Piper was characterized as open to the gifts but not advocating for them or encouraging others to pursue the gifts themselves. This is a misunderstanding, says Piper. “I advocate obedience to 1 Corinthians 12:31, “earnestly desire the higher gifts.” And I advocate obedience to 1 Corinthians 14:1, “earnestly desire the spiritual gifts, especially that you might prophesy.” And I advocate obedience to 1 Corinthians 14:39 “earnestly desire to prophesy, and do not forbid speaking in tongues.” “I want Christians today to obey those texts.”

And Piper seeks to obey those texts himself. “I pray for the gift of prophecy almost as often as I pray for anything, before I stand up to speak. This prayer for prophecy is a desire to preach under an anointing, in order to say things agreeable to the Scriptures, and subject to the Scripture, that are not in my manuscript or in my head as I walk into the pulpit, nor thought of ahead of time, which would come to my mind, which would pierce in an extraordinary way, so that 1 Corinthians 14:24-25 happens.” [15]

This understanding of fallible prophecy can lead to sticky situations, as Piper admits.

A lawyer one time prophesied over me when my wife was pregnant and said: “Your fourth child is going to be a girl, and your wife is going to die in childbirth.” And that lawyer with tears told me that she was sorry she had to tell me that. So I went home and I got down on my knees and I said, “Lord, I am trying to do what you said here in 1 Thessalonians 5:20-21. And frankly, I despise what that woman just said.” It proved out that my fourth child was a son, and I knew as soon as he came out that that prophecy was not true, and so I stopped having any misgivings about my wife’s life. She is still with me now thirty years later. That’s the sort of thing that makes you despise prophecy. [16]

Of what value, we would have to ask, are prophecies of this nature? When it is impossible to discern how much of a given prophecy is from the Lord and how much of it is from the imagination of the prophet, such prophecies are worse than useless. In the case of Piper, he spent months agonizing over the possibility that the prophecy concerning his wife was true, only to have the prophecy proven wrong in the end. This scenario is repeated countless times in the lives of lesser known Christians who suffer needlessly because they have accepted the continuationist teachings on New Testament prophecy.

It would appear that many of the Reformed charismatics are simply afraid that the cessationist view of the gifts denies the power and working of the Holy Spirit in our lives. For example, Mark Driscoll said, “Old Calvinism was cessationistic and fearful of the presence and power of the Holy Spirit. New Calvinism is continuationist and joyful in the presence and power of the Holy Spirit.” [17]

Popular teacher Beth Moore takes the same position. She says in one of her sermons:

We got a lot of things going in our current religious culture. And we’ve got two extremes I want to address tonight so that we can understand them. First of all I want you to look over to this side. We have the religious culture of the extreme that I’m going to call Cessationism. Now I’m making up a word with that -ism. But you know the word cessation and it’s a word that comes from cease. And this particular extreme teaching in the Body of Christ says all miracles have ceased. For all practical purposes, God no longer works miracles in our day. Now most of them still believe that He will in the end of times. [18]

She also claims, “Cessationism cheats the believer and undercuts hope.” [19]

It is this very issue, more than anything else that distinguishes traditional Calvinism from the New Calvinist. Both delight in Calvinistic theology, but historic Calvinists are normally cessationists, while the newer variety are desirous of the sign gifts that are associated with the charismatic movement. It is my opinion that by doing so the New Calvinists are in danger of departing ultimately from the evangelical faith. It might be instructive to listen to a warning from a well-known “old Calvinist,” J. C. Ryle:

Let us beware of the very small beginnings of false doctrine. Every heresy began at one time with some little departure from the truth. There is only a little seed of error needed to create a great tree…It is the omission or addition of one little item in the doctor’s prescription that spoils the whole medicine, and turns it into poison…let us never allow a little false doctrine to ruin us, by thinking it is but a ‘little one,’ and can do no harm. [20]

Conclusion

The goal of this paper was to introduce New Calvinism, identify some of the key leaders and organizations, and begin to examine some of the distinctives of the movement. Having looked at the two major components of New Calvinism, Calvinistic theology and a charismatic understanding of the sign gifts, we will explore in the next “Think on These Things” paper some of the secondary issues such as its views on cultural engagement, relevance, pragmatism, and the social agenda.


[1] Louis Berkof, Systematic Theology, (Grand Rapids: Wm. N. Eerdmans Publishing: 1941), p. 211-212.

[2] Michael Horton, God of Promise, Introducing Covenant Theology (Grand Rapids: Baker Books, 2006), p. 83.

[3] Ibid, p. 89.

[4] Ibid., pp. 80-81.

[5] E.S. Williams, The New Calvinists, Changing the Gospel (London: The Wakeman Trust, 2014), p. 7.

[6] See Hugh Halter and Matt Smay, The Tangible Kingdom, Creating Incarnational Community: The Posture and Practices of Ancient Church Now (San Francisco: Jossey-Bass, 2008), pp. 59, 94.

[7] Hugh Halter and Matt Smay, p. 108.

[8] Jeremy Walker, The New Calvinism Considered, a Personal and Pastoral Assessment (Darlington, England: Evangelical Press, 2013), p. 22.

[9] See Iain D. Campbell and William M. Schweitzer, ed, Engaging Keller, Thinking Through the Theology of an Influential Evangelical (Darington, England: Evangelical Press, 2013), for documentation and discussion concerning this feature of Keller’s ministry, esp. p. 21.

[10] Williams, p. 39.

[11] Wayne Grudem, The Gift of Prophecy in the New Testament and Today, (Wheaton: Crossway, 1988), p. 14.

[12] I have written in support of cessationism in my book Out of Formation (Darlington, England: Evangelical Press: 2014), pp. 135-158.

[13] Ibid., p. 110.

[14] R. Bruce Compton, “The Continuation of New Testament Prophecy and a Closed Canon: A Critique of Wayne Grudem’s Two Levels of New Testament Prophecy” (Detroit Baptist Theological Seminary), p. 1.

[15] http://www.desiringgod.org/blog/posts/piper-addresses-strange-fire-and-charismatic-chaos.

[16] Ibid. Piper admits that he has been persuaded by Grudem’s understanding of New Testament prophecy in the following short video: http://www.desiringgod.org/blog/posts/piper-on-prophecy-and-tongues.

[17] http://theresurgence.com/2009/03/12/time-magazine-names-new-calvinism-3rd-most-powerful-idea.

[18] http://apprising.org/2012/01/16/beth-moore-teaches-that-cessationism-is-an-extreme-teaching-in-the-body-of-christ/

[19] http://apprising.org/2013/01/08/the-book-of-beth-moore-thus-saith-the-lord-cessationism-cheats-the-believer-and-under-cuts-hope/

[20] As found in Michael John Beasley, The Fallible Prophets of New Calvinism, an Analysis, Critique, and Exhortation Concerning the Contemporary Doctrine of “Fallible Prophecy,” (Michael John Beasley: 2013), p. 168.

Friday, May 1, 2015

Bart Ehrman


Raining on Bart Ehrman’s Easter parade
RELIGION | A group of biblical scholars respond to the anti-Christian author’s latest attack on the divinity of Jesus
By MICHAEL F. BIRD & SIMON GATHERCOLE
Posted April 19, 2014, 10:50 a.m.

Easter is no longer just a time for Christians to celebrate the Resurrection and non-Christians to celebrate Easter bunnies. It’s also a time for anti-Christians to come out with highly publicized books attacking biblical accounts. Annually they debunk all the way to the bank. Bart Ehrman’s How Jesus Became God: The Exaltation of a Jewish Preacher from Galilee is one of this year’s efforts.

Happily, New Testament scholar Michael Bird and some of his colleagues have risen to the challenge by rapidly producing a response, How God Became Jesus: The Real Origins of Belief in Jesus’ Divine Nature—A Response to Bart D. Ehrman.

First we have Bird’s overall critique of Ehrman’s work, followed by, courtesy of Zondervan, excerpts from two chapters of this counter-Ehrman book, the first written by Bird and the second penned by another New Testament scholar, Simon Gathercole.

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And be sure to listen to Warren Cole Smith’s interview with Bart Ehrman, the James A. Gray Distinguished Professor of Religious Studies at the University of North Carolina at Chapel Hill, on this weekend’s edition of Listening In, a production of WORLD Radio. —Marvin Olasky

Bart Ehrman, Jesus, and the message of Easter
By Michael F. Bird

Bart Ehrman is a former professed Christian who now writes one book after another trying to expose the alleged inaccuracies of the Christian Bible, or else tries to prove that what really happened was very different from traditionalist claims. His latest book, How Jesus Became God: The Exaltation of a Jewish Preacher from Galilee, attempts to map how a Galilean peasant executed by the Romans eventually came to be worshipped as God by billions.

In his latest book, Ehrman argues that Jesus did not think He was God. He didn’t rise from the dead, but His disciples thought He did, and on that basis they thought He was a human being who was made divine. (Ehrman distorts what the apostles believe: He claims Paul thought Jesus was an angel who became human, and John regarded Him as some pre-existent being incarnated as a man.) Eventually, Ehrman writes, the incrementally increasing veneration of Jesus by the early church led them to worship Him as God and they claimed that Jesus was equal in power and being to God the Father. So whereas Jesus proclaimed God, much later Jesus was proclaimed as God.

Thankfully, Ehrman is quite right on a good many things. For a start, he acknowledges that Jesus existed as an historical figure, which is a welcome change from some of the sensationalist claims the media often latches onto when someone with a conspiracy theory that Jesus was a mythical character finds a publisher willing to print his ideas. Ehrman also does a good job of charting some of the stories about gods who became human and humans who became gods in the ancient world. Likewise, he is able to identify many of the crucial factors and texts that require explaining, so that we may plot exactly how, when, and why Jesus came to be revered as a God. That said, I do not always find Ehrman’s argument compelling or persuasive. I think things happened very differently than how he sees them transpiring. I don’t think that Jesus became God, rather, I think God became Jesus!

In November last year, I was in Baltimore, Md., attending a biblical studies conference. Walking around the bookstalls, I noticed a huge poster advertising Ehrman’s How Jesus Became God. I sighed, knowing that Ehrman was probably going to be rehearsing—albeit in his own unique way—a well-worn story that I have heard a dozen times before: Jesus was not God; He did not think He was God; the whole thing about Jesus being divine got made up later and only crystallized at the behest of the Roman Emperor Constantine at the Council of Nicea in A.D. 325. As popular as that story about how Jesus became God has been in both scholarship and the popular press, it is has one fatal flaw: Namely, it is demonstrably false.

After seeing Ehrman’s book advertised, I knew that my email inbox would be filling up with questions from people from all over the world asking about Ehrman’s book and how to respond to it. This has happened to me before. In the past I’ve received emails from Christians in the Middle East who have been confronted by Muslim apologists who were using arguments from Ehrman’s books to try to persuade them to leave Christianity and to convert to Islam. Given the topic and the conclusions that Ehrman reaches in his book about Jesus’ divinity, I cannot help but think that—with a hint of irony—Muslim and Jehovah’s Witnesses are going think that all their Christmases have come at once. Here is a former Christian debunking the idea that Jesus is God. You can’t get better than that.

Thursday, April 30, 2015

Megachurches

Lights. Camera. Religion.
Megachurches are more than just your regular pulpit and pew church. They’re larger, they’re packed, and they’re drawing in thousands of people.
Going to a megachurch is a rising trend in the United States. In 2011, a survey by Harvard Institute of Religion Research found that six million people — about 10 percent of churchgoers surveyed — attended churches with more than 2,000 attendees.
But more people are giving megachurches a chance. OnFaith’s Maryann Gogniat Eidemiller, who is Catholic, attended a megachurch to see what the draw was, and she was very pleased with her experience.
“I had never been in a church with a lobby, welcome desk, café, people at tables having snacks and soft drinks, and a staff of friendly team members smiling and opening doors,” Eidemiller wrote. “It felt like opening night at the movies. The dim sanctuary doesn’t even have an altar, but rather a stage with two large projection screens flanking the band. The rows of pews were the only thing that came close to suggesting ‘church.’”
So is that what big churches are really like? Here are 15 different megachurches from across the country that are too cool not to talk about.
Thanks to Sermon Central, a religious resources website, for providing many of the statistics.
Lakewood Church
Pastor Joel Osteen, who has been somewhat of a celebrity sensation himself, is leading the charge when it comes to Lakewood. The non-denominational Christian church in Houston, Texas currently averages 43,5000 in attendance.

image: https://www.deseretnews.com/media/photos/midres/web-1383257.jpg
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Second Baptist Church
The Second Baptist Church is far below Osteen’s church in numbers, but it’s still a big time player with 23,659 members. Pastor Ed Young leads the church, which is also located in Houston.

image: https://www.deseretnews.com/media/photos/midres/web-1383256.jpg
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North Point Community Church
North Point Community Church is pulling in 22,557 believers to its location in Alpharetta, Georgia. The church, led by Pastor Andy Stanley, sometimes calls in musical artists to entertain its religious audience.

image: https://www.deseretnews.com/media/photos/midres/web-1383258.jpg
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Willow Creek Community Church
Pastor Bill Hybels pulls in 22,500 members to the church in South Barrington, Illinois. The church is very focused on getting people involved and, much like other megachurches, brings in musical artists to get its messages across.

image: https://www.deseretnews.com/media/photos/midres/web-1383259.jpg
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Lifechurch.tv
Lifechurch.tv not only has multiple locations across the U.S., but also caters to a wide online audience. You can watch live as pastor Craig Groeschel presents to 20,823 believers.

image: https://www.deseretnews.com/media/photos/midres/web-1383260.jpg
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West Angeles Cathedral
Los Angeles has got one serious megachurch going on with West Angeles Cathedral, which is headed by pastor Charles E. Blake. The church draws in 20,000 members to its sermons. Its website is also especially noteworthy. The church promotes different events, its Twitter feed and even on-demand videos of sermons.

image: https://www.deseretnews.com/media/photos/midres/web-1383261.jpg
westangeles

Fellowship Church
In the heart of Grapevine, Texas, pastor Ed Young Jr. leads a church of 19,913 Christian believers at the Fellowship Church. The church boasts a breathtaking online experience, as well as a variety of different online messages, for users to watch.

image: https://www.deseretnews.com/media/photos/midres/web-1383262.jpg
fellowship

Saddleback Church
Few people haven’t heard of Rick Warren, the man who leads Saddleback Church in Lake Forest, California. Drawing in 19,414 members, Warren has led his church to skyrocketing popularity in recent years.

image: https://www.deseretnews.com/media/photos/midres/web-1383264.jpg
saddleback

Calvary Chapel Fort Lauderdale
About 18,000 people gather to hear pastor Bob Coy speak in Fort Lauderdale, Florida, at the Calvary Chapel Fort Lauderdale. This church is extremely community-based on its website, offering different blog posts and events.

image: https://www.deseretnews.com/media/photos/midres/web-1383265.jpg
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The Potter’s House
Dallas is home to The Potter’s House church, which is led by pastor T.D. Jakes. The Potter’s House has about 17,000 members, who are also encouraged to read novels written by Jakes and his daughter, both promoted on the church’s website.

image: https://www.deseretnews.com/media/photos/midres/web-1383266.jpg
potters

Woodlands Church
Here’s yet another Texas megachurch. Woodlands Church, located in The Woodlands, Texas, calls in 16,380 people to their sermons. The church’s website includes inspirational quotes and ways to donate to charities online.

image: https://www.deseretnews.com/media/photos/midres/web-1383267.jpg
woodlands

Southeast Christian Church
Pastor Dave Stone is the head pastor of Southeast Christian Church out of Louisville, Kentucky. More than 16,200 people pack in to see Stone talk. The church also has other congregations opening up in places like Indiana, Oldham and Southwest.

image: https://www.deseretnews.com/media/photos/midres/web-1383268.jpg
southeastchristian

Hopewell Missionary Baptist
About 16,000 go out to Hopewell Missionary Baptist church in Norcross, Georgia, to hear pastor William L. Sheals speak. By looks of the church’s website, it does try to appeal to a younger crowd.

image: https://www.deseretnews.com/media/photos/midres/web-1383269.jpg
hopewell

New Birth Missionary Baptist
Georgia is home to the New Birth Missionary Baptist congregation, which calls in about 15,000 people to their church. One interesting fact that the church offers is a prayer recording feature, allowing members to call in and hear a prayer on request.

image: https://www.deseretnews.com/media/photos/midres/web-1383270.jpg
birthmissionary

NorthRidge Church
Want to see a church that’s all about family? NorthRidge Church, headed by pastor Brad Powell, is the right one for you. NorthRidge promotes family talks and events, as well as an array of online clips for believers to watch.

image: https://www.deseretnews.com/media/photos/midres/web-1383271.jpg
northridge

Read more at http://national.deseretnews.com/article/2049/15-biggest-megachurches-in-America.html#U0YoFMuOZyiu52mM.99

Wednesday, April 29, 2015

"What is the emerging / emergent church movement?"


Question: "What is the emerging / emergent church movement?"

Answer: The emerging, or emergent, church movement takes its name from the idea that as culture changes, a new church should emerge in response. In this case, it is a response by various church leaders to the current era of post-modernism. Although post-modernism began in the 1950s, the church didn't really seek to conform to its tenets until the 1990s. Post-modernism can be thought of as a dissolution of "cold, hard fact" in favor of "warm, fuzzy subjectivity." The emerging / emergent church movement can be thought of the same way.

The emerging / emergent church movement falls into line with basic post-modernist thinking—it is about experience over reason, subjectivity over objectivity, spirituality over religion, images over words, outward over inward, feelings over truth. These are reactions to modernism and are thought to be necessary in order to actively engage contemporary culture. This movement is still fairly new, though, so there is not yet a standard method of "doing" church amongst the groups choosing to take a post-modern mindset. In fact, the emerging church rejects any standard methodology for doing anything. Therefore, there is a huge range of how far groups take a post-modernist approach to Christianity. Some groups go only a little way in order to impact their community for Christ, and remain biblically sound. Most groups, however, embrace post-modernist thinking, which eventually leads to a very liberal, loose translation of the Bible. This, in turn, lends to liberal doctrine and theology.

For example, because experience is valued more highly than reason, truth becomes relative. Relativism opens up all kinds of problems, as it destroys the standard that the Bible contains absolute truth, negating the belief that biblical truth can be absolute. If the Bible is not our source for absolute truth, and personal experience is allowed to define and interpret what truth actually is, a saving faith in Jesus Christ is rendered meaningless.

Another area where the emerging / emergent church movement has become anti-biblical is its focus on ecumenism. Unity among people coming from different religious backgrounds and diversity in the expression of corporate worship are strong focuses of the emergent church movement. Being ecumenical means that compromise is taking place, and this results in a watering down of Scripture in favor of not offending an apostate. This is in direct opposition to passages such as Revelation 2:14-17, Jesus' letter to the church of Pergamum, in which the Church is warned against tolerating those who teach false doctrine.

False doctrine seems to abound within the emerging / emergent church movement, though, as stated previously, not within every group espousing emerging / emergent church beliefs. Because of this, care must be taken when deciding whether or not to become involved with an emergent church group. We all need to take heed of Matthew 7:15-20, "Watch out for false prophets. They come to you in sheep's clothing, but inwardly they are ferocious wolves. By their fruit you will recognize them. Do people pick grapes from thorn bushes, or figs from thistles? Likewise every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus, by their fruit you will recognize them."

While seeking new ways to witness to a changing culture is admirable, utilizing ways which compromise the Truth of the Gospel in any way is nothing more than promoting false doctrine and leading others away from Christ instead of to Him.