Center for Cultural Leadership

Introducing Cultural Theology

Posted on July 12, 2017




Ours is an age of specialization. This is particularly true of vocation. At one time, “doctor” denoted an expert in general medicine; he was called a GP, General Practitioner. Some simply called him “The family doctor.” Today it seems as though GP’s are few and specialists are many: podiatrists, cardiologists, oncologists, ophthalmologists, neurosurgeons, osteopaths, anesthesiologists, hematologists and scores more. The same is true of law. The wide-ranging expert in law is hard to find. Instead, we have tax attorneys, trial attorneys, estate attorneys, criminal attorneys, bankruptcy attorneys, immigration attorneys and many else besides. Specialization might be most prominent in academia. There are so academic specialties today that attempting to catalog even many would severely understate the number. As much as we might complain about overspecialization, we benefit from it and wouldn’t want to return to the days of generalizers. After all, we wouldn’t want a podiatrist operating on our brain, or an immigration attorney representing us in court on charges of tax evasion, or a Latinist teaching us engineering. Although generalists, with their bird’s-eye-view of the landscape, are necessary, specialists have their place.


What is theology?


They have their place in theology. Theology literally means “the study of God.”[1] In one sense, everybody is a theologian, even a professed atheist, because every person has a view of and interest in God. But when we use the term theology, we usually denote an intentional, systematic investigation of God and his revelation. Theology defined in this way invites specialization. Traditionally those specialties have included natural theology (the study of nature as God’s creation), biblical theology (the study of the progressive unfolding of truth in the Bible), systematic theology (the arrangement of biblical teaching under prominent thematic heads), historical theology (the study of what Christians believed at various times during church history), and pastoral (or practical) theology (what the Bible says about day-to-day individual and church life). These specializations include their own divisions: biblical theology is often divided into Old and New Testament theology. Systematic theology includes soteriology (doctrine of salvation), ecclesiology (doctrine of the church), and eschatology (doctrine of the last things). Historical theology consists of various eras: patristic theology, medieval theology, Reformation theology, and modern theology. Pastoral theology may divide into spiritual formation, prayer, church growth, spiritual leadership, and similar topics. All of these are theological specialties. Like doctors and attorneys, theologians generally [!] specialize. Thomas Aquinas is perhaps best known as a proponent of natural theology. Karl Barth was a systematic theologian. Jaroslav Pelikan was a historical theologian. Charles Swindoll is a pastoral theologian. Theologians specialize within their specialties. Karl Barth specialized in revelation. J. N. D. Kelley, a historical theologian, focused on patristics. John Walvoord, a systematic theologian, devoted his attention to eschatology. Theology is such a wide field that it’s impossible for any one theologian to master all of it — not even towering theologians like Augustine, Aquinas, Calvin or Barth.


Cultural Theology


What is cultural theology?


An emerging specialty in theology is cultural theology. It is defined as the study of what God’s full revelation teaches about culture and applying that teaching to pressing cultural issues.[2] Because the issues of our time have become specialized, the study of revelation must include a special(ized) concern for culture. Of course, culture has been around as long as man has,[3] and therefore cultural theology is not a specialty whose need has only recently evolved. However, dramatic developments of culture in modern times (in, for example, ideology, technology, jurisprudence, medicine, economics, and the arts) press serious Christians for a coherent grasp of godly truth to address and govern them. For instance, what does God’s revelation have to say to the political views known as socialism, liberalism, conservatism, or libertarianism? Or ideologies like Marxism, feminism, Islamism, transgenderism, and white privilege? What about new technologies like stem-cell research, genetic manipulation, cloning, transhumanism, and surrogate motherhood? Consider theories of law: originalism, progressivism, sociological law, utilitarian law, and natural law. These developments, contemporary or traditional, and many others require a distinctly Christian evaluation. After all, Christians must glorify God, whether eating or drinking or in doing whatever else they do (1 Cor. 10:31) — including how to vote in a political election, whether to support contraception or same-sex marriage, and which movies and TV programs to watch. Christian painters and architects must know which art and architecture glorifies God. Christian code-writers should consider how their Faith should shape computer technology. Christian business owners and salespersons should know God’s law as it pertains to business exchanges and selling products and services. Cultural theology is not, therefore, limited to intellectual fields like scholarship and ideology. It also must deal with ordinary, tactile culture as we encounter it in our daily lives.


What is God’s revelation?


I have been using the expression “God’s revelation,” “revelation,” and “God’s law,” and it’s imperative to specify what I mean. After all, if God’s revelation and law is the source of our knowledge about how to apply truth to culture, we need to know where to find it. We find it in three places: creation (Rom. 1:20), Jesus Christ (Heb. 1:1–3), and the Bible (2 Tim. 3:16–17). These are not three revelations, but a single revelation in three forms: they work together, and they may not be isolated from one another. For example, the Bible is not a catalog of moral religious truths that may be severed from Jesus Christ’s atoning death and victorious resurrection.[4] Nor is creation designed to be isolated from Jesus and the Bible (“natural theology” or “natural law”[5]). Nor may Jesus Christ be sequestered from the Bible, from which alone we can infallibly learn about him.[6] The Bible occupies a priority in this triad, not because it is inherently more important than creation or Jesus Christ, but because it is the only source of objective, infallible knowledge of the other two. We can learn powerful truths from creation (Ps. 19:1–6), but not the truths of salvation and many specifics of morality. We can know of the historic person of Jesus Christ apart from the Bible, but almost nothing else authoritative about him. Jesus Christ is more important than the Bible (he saves us from our sins; the Bible can’t), but the Bible holds a certain priority in revelation.

Since the Bible was written many centuries ago and most of the modern cultural topics had not yet appeared, it obviously doesn’t (and couldn’t) address most of these topics explicitly; but it does address them implicitly. Cornelius Van Til wrote:


The Bible is thought of as authoritative on everything of which it speaks. Moreover, it speaks of everything. We do not mean that it speaks of football games, of atoms, etc., directly, but we do mean that it speaks of everything either directly or by implication. It tells us not only of the Christ and his work, but it also tells us who God is and where the universe about us has come from. It tells us about theism as well as about Christianity. It gives us a philosophy of history as well as history. Moreover, the information on these subjects is woven into an inextricable whole. It is only if you reject the Bible as the word of God that you can separate the so-called religious and moral instruction of the Bible from what it says, e.g., about the physical universe.[7]


The Bible is the revelatory light in terms of which we — and everybody — should see and interpret all of life.


Is the Bible designed to govern all of life?


Behind cultural theology is the rock-solid conviction that the Christian Faith is designed to shape (and reshape) all of human life. This conviction is rooted in what has been called the cultural mandate.[8] God created man to create culture for his glory. Adam and Eve weren’t created merely to fellowship with God. They were also created to exert godly dominion over the rest of creation, to serve as God’s stewards, his “deputy governors,”[9] in J. I. Packer’s words, over the earth. They were his royal representatives, mediating God’s will to the rest of creation. We read in Genesis 1:26 — “Then God said, ‘Let Us make man in Our image, according to Our likeness; let them have dominion . . . .’”

Dominion (stewardship) over creation is man’s and woman’s chief earthly calling. Man’s basic calling is to glorify God and enjoy him forever (in the words of the Westminster Shorter Catechism), but his chief calling as regards the earth is to subdue it for God’s glory.

Man interacts with God’s creation to lovingly impose God’s prescriptive will on it. Man isn’t called to leave creation as it is. He interacts with creation, adding his God-given creativity and ingenuity to improve it. This means that although creation as it came from God’s hand was “very good” (Gen. 1:31), it wasn’t everything God intended it to be. In short, creation isn’t sufficient; God wants culture, too. Just as man was to grow and mature in devotion and obedience to God, so creation itself was to grow and mature under man’s guidance. God didn’t create fruit trees simply for man to admire the fruit; the fruit (from all but one tree) was to be eaten. Horses weren’t simply to be contemplated; they were to be used for human transport. Water wasn’t to be merely marveled over; it was to be used for consumption and cleaning and bathing. That is, the creation, including man himself, wasn’t to be static, but dynamic.

The cultural mandate is a pre-Fall (or creational) ordinance. Did God rescind the cultural mandate after the Fall? By no means. In Genesis 9:1–4, after the universal Flood, God re-stated to Noah the mandate he first gave in Eden. Sin did, however, introduce two modifications. First, because of sin, man would suffer from the hardships posed by a creation under the curse. Man’s work would be tiresome; woman’s childbearing would be painful (Gen. 3:16–19). The cultural mandate would be hard work.

Cultural theology shows Christians how to think and act in this way: culturally, not just individually or familially or ecclesiastically. With a passionate commitment to the Lord Jesus Christ in the Holy Spirit’s power, it investigates both creation and the Bible (as a united revelation) to determine how man and woman are to progressively align contemporary culture to God’s will.

To advocate cultural theology is not the same as suggesting that theology must “attempt to relate [God’s] word to a particular age and cultural milieu.”[10] It doesn’t, for example, merely answer questions like, “How do we explain substitutionary atonement in our highly individualistic and democratic world?” or, “How must we speak so modern man can grasp salvation by grace, since our culture is performance-based?” The task of cultural theology isn’t just to “relate [God’s] word to a particular age and cultural milieu,” but also to relate God’s word to a particular age and cultural milieu on specifically cultural topics. Cultural theology presupposes that the Bible is designed to offer truth and guidance in all areas of life.

This is particularly the case with biblical law: God’s ethical imperatives.[11] The Bible is God’s word, and it’s not God’s word only in matters pertaining to church and prayer and evangelism. The fact is that the Bible has a remarkable lot to say about cultural matters, including instructions about such matters. There are so many, in fact, that one would almost seem to have to work intentionally to miss them. God’s law covers cultural topics as diverse as food, cooking, clothing, personal cleanliness, politics, education, farming, building, music, jurisprudence, money, economics, warfare, health, marriage, crime, penology, abortion, homosexuality, substance abuse, and much, much more.[12]

The problem isn’t that the Bible is silent on cultural topics. The problem is that many Christians “read around” these topics or simply ignore them or find them insignificant. Nor does the fact that the New Testament cancels some of the Old Testament laws (like the sacrificial system and dietary laws) invalidate my point. That point is that the Bible is quite interested in cultural topics; it lays down laws about many of these topics; and we can’t simply dismiss this entire category out of hand.

If God’s word is binding, it’s binding in all that it says, not simply in “spiritual,” heavenly or non-cultural topics. “This book [the Bible], writes Meeter, “therefore, besides teaching us the way of salvation, provides us with the principles which must govern the whole of our life, including our thinking as well as our moral conduct. Not only science and art, but our home-life, our business, our social and political problems must be viewed and solved in the light of Scriptural truth and fall under its direction.”[13]

This doesn’t mean that the Bible is intended to furnish an exhaustive supply of cultural knowledge. It doesn’t tell us the value of pi, the duration of the Ottoman Empire, the recipe for apricot jam, the formula for carbon monoxide, or the details of human DNA. But it does establish the basic principles in terms of which all of these cultural topics and all others must be understood, and it does lay down God’s law on many specific cultural topics. Recent examples of cultural theology include Peter Jones on paganism,[14] Nigel M. de S. Cameron on medicine and biotechnology,[15] Brian G. Mattson on politics,[16] Stephen C. Perks on education,[17] Very S. Poythress on science,[18] and John R. Schneider on economics.[19] John M. Frame;[20] Walter C. Kaiser, Jr.;[21] and R. J. Rushdoony[22] have shown how the Bible speaks an authoritative word to a myriad of cultural issues. Joseph Boot has offered a paradigm for this cultural mandate mission in the world.[23]


Is theology primarily for the church?


This means that theology cannot be limited to the church. Some theologians are ecclesiastical or confessional theologians: they are called to provide doctrinal direction to their particular church or denomination, and often to explain and defend that ecclesiastical tradition: Lutheran theology, Baptist theology, Roman Catholic theology, Presbyterian theology, and so on. But if man must live not by bread alone, but by every word that proceeds from God’s mouth (Matt. 4:4), the entire Bible must govern our lives in their entirety. And if we must glorify God in all that we do (1 Cor. 10:31), we must take God’s word as a lamp to our feet and light to our path (Ps. 119:105) — not just in our individual lives or families or churches, but in our eating and voting and sexual and exercise and spending habits and, more broadly, in economics and technology and theater and movies and education and science and music. The Bible is designed to govern our entire lives, and culture in its entirety. Theology is essential to the life of the church, but must not be limited to the church.

This is not to suggest, however, that cultural theology is uninterested in the church. For starters, cultural theology shows the church the doctrines and ideas she has embraced that have caused her to fail in applying the faith in culture.[24] In addition, it teaches the church cultural truths found in the Bible by which she should exercise the cultural mandate. These are biblical ways to help make the church truly “culturally relevant,” rather than finding ways that the church can ape the culture to attract attendees, which is what church relevance is often thought to entail these days.


Is theology privileged?


When we speak this way, we seem to be veering far away from the concerns of traditional theology. If you pick up almost any textbook on systematic theology, you’ll not see biblical teaching categorized according to economics, education, music, psychology, and technology. This is because these topics, while addressed by the Bible explicitly or implicitly, are not categories most theologians believe most important. Theologians define what the theological categories are. And cultural categories are not deemed most important theologically.

This brings up a vital though perhaps jarring distinction: if man’s chief earthly calling is the cultural mandate, and if the Bible provides the truths in terms of which he must fulfill that mandate, theology as it has been traditionally understood is not the central use of the Bible. Theology is a theoretical science, not unlike biology, mathematics, and language arts. It is man’s attempt to arrange the “data” (biblical revelation) into a systematic, topical order,[25] just as biologists do with their data, i.e., living things.[26] Both of these theoretical sciences are necessary, one dealing with biblical revelation, and one dealing with creational revelation, but are subsets of more fundamental use of the Bible. That use is to fulfill the cultural mandate before the face of the God whom we worship. Systematic theology is one necessary way of doing that, but so is discovering the biblical view of animal treatment, economic market mechanisms, musical beauty, and space travel. These are not somehow less significant or less “theological” than how sin entered the world, how the divine and human natures of Jesus Christ relate, and when Christians might expect the Second Advent. They only seem less important because Christianity has assumed that individual salvation rather than a more comprehensive cultural redemption (of which individual salvation is a central part) is what the Bible is all about.[27]


Is philosophy necessary?


One barrier to many intelligent Christians’ considering a biblical application to culture is that they consider this concern the province of philosophy, not theology. After all, philosophy is defined as “rationally critical thinking, of a more or less systematic kind about the general nature of the world (metaphysics or theory of existence), the justification of belief (epistemology or theory of knowledge), and the conduct of life (ethics or theory of value).”[28] Philosophy deals thoughtfully with the broad issues of life, while theology is limited to specific leading themes of the Bible. Historically, Christians have usually considered the Bible (or nature) the source of knowledge for theology, while allowing common, universal reason to be the source for philosophy. Put bluntly, this meant that theology was to be Christian and philosophy a- or non-Christian. Theology was churchly and philosophy was worldly.[29] This also meant that the broad views of culture were not treated in a distinctly Christian way, because they weren’t deemed as significant as theological topics.

Yet it is precisely because what we term philosophy is so broad that a Christian philosophy must inform Christian theology. As Gordon J. Spykman asserts:


[T]heology finds its place within the larger contours of a biblical worldview explicated in a Christian philosophy…. The fundamental premise of this Christian philosophy lies in its commitment to the biblical teaching that all of reality is so ordered by the creative work of God that his Word stands forever as the sovereign, dynamic, redeeming law for all of life. [30]


If the Bible is designed for all of life, then thinking about all of life in a biblical way is Christian philosophy. In fact, this is just what a Christian or biblical worldview is. If we include cultural theology in what has traditionally been known as philosophy, we can say that philosophy and theology are virtually identical.[31]

In this way, Christian philosophy/theology (which is what cultural theology actually is, a biblical worldview) is our guide for thinking and living in this world. It fulfilled precisely this role among the faithful in the eras covered by biblical history. God created Adam and Eve to think and act in God-honoring ways in a lush, sinless environment, communing with him and stewarding the rest of creation for his glory. After God’s Flood of judgment wiped out nearly the entire human civilization, God repeated the cultural mandate to the godly man Noah, who walked with the Lord God. God soon elected one man, Abram, to father an entire godly race to reside in a specific track of land and act according to his comprehensive word. From this race was to rise the Messiah, God’s anointed One, who would sacrifice his life for the sins of humanity and rise from the dead in great victory to assume his heavenly throne over which he presently rules the earth. Christians, redeemed from their sins by the blood of the Lamb and restored to their status as culture reclaimers, live all of life for God’s glory and, despite great trials and hardships, move forward in great faith, expecting extensive victory in this world.[32] They work faithfully on God’s good earth and anticipate the day when God himself will descend to a renovated and resurrected earth (2 Pet. 3:10–13; Rev. 21:1–7) and dwell eternally with humanity. This will truly be heaven on earth, what God has always intended. Cultural theology is the Christian attempt to provide guidance for this comprehensive historical odyssey.




Cultural theology is the theological project of the Center for Cultural Leadership. The most urgent need of our time is not a revival and restoration of denominational distinctives or an ecclesiastical theology that leaves the culture untouched. It is not simply Christian theology and Christ’s church that are under satanic assault today but the very foundations of our society and even the cosmos itself (to attempt to erase sexual distinctions is to war on the God-created cosmos). H. Even Runner’s words first uttered nearly 50 years ago are even more germane today:


Yet Christianity, in spite of much of the apparent history of the movement, is not a matter merely of devoting a certain part of our life to some or other church institutions or of our giving our assent to this or that more or less orderly body of theological judgments. To be Christian is to live whole human lives in this creation of God’s by the light of God’s word and with the aid of his Spirit. The most fundamental and urgent battle of our time is not to be thought of in the first place as one for the preservation of some familiar and accepted church organization or of some system of theological propositions — though both of these may have their subordinate importance. The struggle of our time goes much deeper: it is a struggle for the religious direction of human society in its totality. The battle of our time is to determine which spirit is to possess our hearts and give direction to our civilization …. Even to preserve the organized churches and whatever of theology may be dear to us we shall have to fight for a more integral Christian faith to sense the religious unity of man’s life in the world, or there will follow the last remaining steps, almost imperceptible in their advance, to a thoroughly secular way of life in which there is no place for the Good Shepherd’s voice. It is not possible in the twentieth [and now twenty-first, PAS] century for Christians to make a good confession only within the secure shadows of the institutional church.[33]


Cultural theology is committed just to this comprehensive program. It is calculated to foster the godly “religious direction of human society in its totality.” Anything less is destined to defeat.

[1] Two excellent introductions to the definition and classifications of theology are Millard Erickson, Christian Theology (Grand Rapids: Baker, 1983), 1:17–37 and John M. Frame, Systematic Theology (Phillipsburg, New Jersey: P & R Publishing, 2013), 3–12.
[2] It might be assumed that cultural theology is a species of systematic theology, but since the sorts of topics that the former addresses have never been of great interest to the latter, this identity is incorrect.
[3] P. Andrew Sandlin, Christian Culture, An Introduction (Mount Hermon: Center for Cultural Leadership, 2013).
[4] This was the tack of much of Protestant liberalism. See J. Gresham Machen, Christianity and Liberalism (Grand Rapids: Eerdmans, 1923).
[5] As in Roman Catholic thought. For a refutation, see Carl F. H. Henry, God, Revelation and Authority (Waco, Texas: Word, 1976), 1:181–201.
[6] Neo-orthodox theologian Rudolph Bultmann “demythologized” the Bible to give us a Jesus that moderns could encounter without the burden of the ancient world picture of the Bible. See his “On the Problem of Demythologizing,” New Testament Issues, Richard Batey, ed. (New York and Evanston; Harper & Row, 1970), 35–44.
[7] Cornelius Van Til, The Defense of the Faith (Phillipsburg, New Jersey: Presbyterian and Reformed, 1967 edition), 8, emphasis in original.
[8] For an introduction to this idea as its was held by one of its early champions, see Richard J. Mouw, Abraham Kuyper, A Short and Personal Introduction (Grand Rapids: Eerdmans, 2011), 6–8 and passim.
[9] J. I. Packer, Truth and Power (Wheaton, Illinois: Harold Shaw, 1996), 18.
[10] Donald G. Bloesch, A Theology of Word and Spirit (Downers Grove, Illinois: InterVarsity, 1992), 115.
[11] See Jonathan Burnside, God, Justice, and Society (Oxford: Oxford University Press, 2011); Greg L. Bahnsen, Theonomy in Christian Ethics (Phillipsburg, New Jersey: Presbyterian and Reformed, 1977, 1984); C. E. B. Cranfield, “St. Paul and the Law,” New Testament Issues, Richard Batey, ed.,148–172; Walter C. Kaiser, Jr., “God’s Promise Plan and His Gracious Law,” Journal of the Evangelical Theological Society, 33:3 (September 1990): 289, and Recovering the Unity of the Bible (Grand Rapids: Zondervan, 2009), 160–162.
[12] See Noel Weeks, The Sufficiency of Scripture (Edinburgh, Scotland: Banner of Truth, 1988), 85–90.
[13] H. Henry Meeter, The Basic Ideas of Calvinism (Grand Rapids: Kregel, 1960 edition) 44.
[14] Peter Jones, One or Two, Seeing a World of Difference (Escondido, California: Main Entry Editions, 2010), 169–183.
[15] Nigel M. de S. Cameron, “Christian Vision for the Biotech Century: Toward a Strategy,” in Human Dignity in the Biotech Century, Charles W. Colson and Nigel M. de S. Cameron, eds. (Downers Grove: InterVarsity, 2004), 21–39.
[16] Brian G. Mattson, Politics and Evangelical Theology (no loc., no pub., 2012).
[17] Stephen C. Perks, The Christian Philosophy of Education Explained (Whitby, England: Avant, 1992).
[18] Very Poythress, Redeeming Science (Wheaton, Illinois: Crossway Books, 2006).
[19] John R. Schneider, The Good of Affluence (Grand Rapids: Eerdmans, 2002).
[20] John M. Frame, The Doctrine of the Christian Life (Phillipsburg, New Jersey: P & R Publishing, 2008), 385–850.
[21] Walter C. Kaiser, Jr., What Does the Lord Require? (Grand Rapids: Baker, 2009).
[22] Rousas John Rushdoony, The Institutes of Biblical Law (No loc.: Presbyterian and Reformed, 1973).
[23] Joseph Boot, The Mission of God (St. Catherines, Ontario: Freedom Press, 2014).
[24] P. Andrew Sandlin, Hindrances to Christian Culture (Mount Hermon: Center for Cultural Leadership, 2013).
[25] John M. Frame reminds us that we might easily fall into the trap of assuming that the Bible is not quite in “good working order” and that theology is necessary to correct that “problem” by arranging a more systematic revelation. See his The Doctrine of the Knowledge of God (Phillipsburg, New Jersey: Presbyterian and Reformed, 1987), 77–81.
[26] Herman Dooyeweerd, In the Twilight of Western Thought (Ancaster, Ontario, Canada: Paideia Press, 2012), 79–101.
[27] J. Richard Middleton, “A New Heaven and a New Earth: The Case for a Holistic Reading of the Biblical Story of Redemption,” Journal for Christian Theological Research 11 (2006): 73–97.
[28] A.Q. [Lord Quinton], “Philosophy,” The Oxford Companion to Philosophy (Oxford and New York: Oxford University Press, 1995), 666.
[29] In the medieval world, this did not mean that philosophy was to be atheistic. It did mean that it was thought it could glorify God without being Christian. See Herman Dooyeweerd, Roots of Western Culture (Ancaster, Ontario, Canada: Paideia Press, 2012), 111–137.
[30] Gordon J. Spykman, Reformational Theology (Grand Rapids: Eerdmans, 1992), 100.
[31] John M. Frame, A History of Western Philosophy and Theology (Phillipsburg, New Jersey: P & R Publishing, 2015), 4.
[32] Roderick Campbell, Israel and the New Covenant (Philadelphia: Presbyterian and Reformed, 1954).
[33] H. Even Runner, “Christianity and Humanism: A Re-thinking of the Supposed Affinity of Their Fundamental Principles,” mimeographed lecture, 1968, 7–8, emphasis in original.

Must Christians be Crusaders?

Posted on June 17, 2017



In the summer of 2011, the well-known evangelical campus ministry Campus Crusade announced it was planning to change its name to the strange abbreviation “Cru.”[1] The word “crusade” had negative connotations, particularly overseas. It was identified with the medieval Christian crusades against Islam. Apparently the word became a barrier to today’s campus evangelism. Similarly, when I attended Christian schools in the 60s and 70s, many of them chose as their team name “the Crusaders.” This in fact was the name of my own high school in northern Ohio.


Times have changed. Many people even in the United States believe that the Crusades were a great blot on Christian history. It’s true that they were far from perfect, and Christians committed atrocities. On the other hand, the goal of the crusaders was to retake Christian territory that had been forcibly overthrown by Islam.[2] We could certainly make the case that if there’re any room for just war, this would be it.[3] Getting rid of violent, murderous Islam (like ISIS today) is a legitimate military aspiration.


Whatever you may think of the Crusades, however, you should know this: Christianity is a crusading Faith. I don’t mean principally physical warfare. I mean as a spiritual and ethical and intellectual force in the world. I’ll go so far as to say that if you want to purge crusading from Christianity, you’ll need to abandon Christianity.


The Call to Peacemaking


At first glance, this assertion might conflict with the Bible’s truth about seeking peace and unity. At his birth, the angels announced that Jesus came to bring peace to earth (Luke 2:14). Solomon offers this proverb: “The beginning of strife is like letting out water, so quit before the quarrel breaks out” (Proverbs 17:14). Paul exhorts the Corinthian saints, “[A]gree with one another, live in peace; and the God of love and peace will be with you” (2 Corinthians 13:11b). The Bible expects that God’s people won’t be quarrelsome. Unity and peace in the world and among the people of God are nothing short of beautiful: “Behold, how good and pleasant it is when brothers dwell in unity!” (Psalm 133:1).


The Call to Crusading


But the Bible also expects that Christians will fight the good fight of faith in this sinful world. The Bible bristles with martial terminology applied to the Christian life and the church. As Paul sums up his own Christian life, he writes to Timothy: “I have fought the good fight, I have finished the race, I have kept the faith” (2 Timothy 4:7). He employs three metaphors to describe this Christian life: a battle, a race, and a stewardship. He has completed the great battle of life. He has run the marathon God laid out for him. And he has protected and preserved the deposit God placed in his care. He first mentions the battle, and there can be no Christian life without it. He’d already written in Ephesians 6 that the Christian life is a battle, and we’re soldiers.


Today’s Irony


We live in ironic times. Never before in recent memory has there been as much violence and conflict on TV and the movies and videogames. If you spend time on the Internet, you know of the utterly vicious language often used. More and more more kids in public schools are bullying children, and even raping them. People treat one another hatefully.


And yet there’s a pervasive political correctness that shouts down and extinguishes even the mildest objections to, for example, atheism, abortion, and homosexuality. You can be as vicious as you want supporting homosexuality, but if you even raise a voice to oppose it, you’re shouted down as unloving and intolerant.


From this we learn that crusading is an inescapable concept. We will crusade either for righteousness or for unrighteousness, for godliness or for sin, for truth or for error. But we will not do is avoid crusading. We will always crusade for or against something — or someone.


Our charge is to crusade for Jesus Christ and his truth. If we do not, we are not faithful Christians. Faithful Christians are both peacemakers and crusade-makers.

[1] Sarah Pulliam Bailey, “Campus Crusade Changes Name to Cru,”, accessed May 2, 2017.
[2] Rodney Stark, God’s Battalions (New York: HarperCollins, 2009).
[3] Harold O. J. Brown, “The Crusade or Preventive War,” War: Four Christian Views, Robert G. Clouse, ed. (Downers Grove, Illinois: InterVarsity, 1981), 151–168.

Prayer and Sovereignty

Posted on May 16, 2017


Pastor Sandlin – do you have a trove of quotes on prayer? You for quite a while were posting on prayer and it really affected me. A lot of great Bounds quotes.



I sometimes feel like we Purtianical Reformed in certain parts pray without expectation to justify a theological position. Where is there faith without expectation?


The questions are hard when one prays fervently for an outcome that does not happen. But i now believe prayer to be more powerful than I ever thought it was.





Dear –––––,


I’m so sorry this has taken so long to answer. Sharon and I have been out of town a lot lately.


The best quotes that I can give you on prayer are simply found in E. M. Bounds’ complete works on prayer. That book is inexpensive, and I hope you can buy it and consume it. I have read it three times straight through. I just this morning started on my fourth time. I hope before I die to have have read it completely 30 to 35 times. I find it inconceivable that any true Christian can read that book faithfully without his life — not just his prayer life — being transformed.


You’re 100% right that the Puritan Calvinists today often have unenthusiastic and paltry prayer lives. This is odd, because Calvin certainly didn’t. For some reason, they let their truncated views of God’s sovereignty and predestination get in the way of powerful, persevering prayer. You would think the opposite would be the case: if God is truly sovereign, why not ask him to do the greatest things possible and thus provide for his children and display his glory in the earth? Now that’s sovereignty!


On this point, these often loud proponents of sola scriptura scamper away from the Bible’s plain teaching: God answers prayer if his children cry out to him in simple faith. He answers when they persevere in prayer. He is often willing to change his stated course of action if they cry out to him. He wants to do good things for them and not hurt them “for his greater sovereignty.” These facts are so plain and so frequent in the Bible that one would have to be committed to an alternative theological proposition to bracket them out and pretend they don’t say what they obviously do.


I am praying right now that God continues to give you a mighty spirit of prayer and demonstrates his greatness in the earth as a result of prayers he answers for you.

The Covert Agenda of Contemporary Pluralism

Posted on May 2, 2017

Cultural pluralism


God-glorifying Christianity sustains a collision course with contemporary pluralism. This pluralism says that you can believe what you want in your private life, but the public realm, including politics, is a lovely, rainbow-hued cornucopia of competing beliefs, none of which is especially important. The public realm is religiously neutral. Pluralism defined in this way is not only entirely false. It is also disingenuous. There are no neutral realms of life.[1] There are either covenant keepers or covenant breakers. There is either covenant-keeping private life and/or public life or covenant-breaking private life and/or public life. No individual, no family, no culture, no politics can be religiously neutral.[2]


Contemporary pluralism, child of secularism, is not religiously neutral. It is actively hostile to Biblical Christianity. It is hostile to Jesus Christ and his law. Modern pluralism is not open to the biblical definition of marriage ( covenant of one man and one woman). It is not tolerant when it comes to God’s law about free markets. It would never accept civil law that forbids abortion. Its claims to be religiously neutral are spurious. Pluralism pretends to be tolerant of all viewpoints unless those viewpoints contradict its own cherished presuppositions. At the root of those cherished presuppositions is radical autonomy, particularly sexual autonomy. Modern pluralism essentially offers this Rousseauian bargain: “If you give me a state powerful enough to crush all other authorities, including God’s word, I’ll give you the freedom from all authority except state authority. I’ll especially deliver you from God’s authority.” Have you even wondered why modern pluralists are so timid before Islam, a non-neutral religion if there ever was one? In some cases, they’re very open to it. Listen to this analysis:


The treatment of women might be expected to make Islam questionable from the liberal elite’s point of view. This has not happened, for a good reason: Muslim teaching on women, marriage and the family undermines the traditional European concept of matrimony. Islam thus becomes an “objective ally” of the postmodern Cultural-Marxist ideology that relativizes gender, sexuality, marriage and family.[3]


In other words, modern pluralists can make common cause with Islam because they both subvert the Christian family, which created “the traditional European concept of matrimony.” It’s Christianity that modern pluralism has in its crosshairs. It’s anything but neutral. It wants to bring all of society under its heavy yoke of religious secularism.

[1] On the false pretensions to neutrality in modern liberalism, see Stanley Fish, “Why Liberalism Doesn’t Exist,” There’s No Such Thing as Free Speech … And It’s a Good Thing, Too (New York and Oxford: Oxford University Press, 1994), 134–138.
[2] Cornelius Van Til, Christian Apologetics (Phillipsburg, New Jersey: Presbyterian and Reformed, 1976), 26.
[3] Srdja Trifkovic, “Horror in Europe,”, accessed May 17, 2016, emphasis in original.

Miniaturizing the Gospel

Posted on April 24, 2017


An early evangelical ministry was the Full Gospel Business Men’s Fellowship International. By “full gospel” they meant the charismatic gifts. Whatever your view of those gifts, this ministry did get one thing right: the gospel is full, not partial. The full gospel means that the gospel is designed to touch and redeem every area of life — our minds and hearts, family, church, education, music, architecture, politics, technology, law, science, economics, and everything else.[1]

Evangelicals or soterians?

One problem is that too often evangelicals have been soterians, not really evangelicals.[2] That is, they have reduced the gospel to personal salvation, soteriology. So, when we hear “gospel,” we immediately think of people “getting saved” and little else. But in biblical terms, this simply isn’t the entire gospel. The gospel is much fuller. To be evangelical in the full sense is to stand for the gospel. To be a soterian is to stand for personal salvation. We should be evangelicals in the biblical sense.

The Un-Full Gospel

How did we get off track? How did we start declaring an un-full gospel? There are numerous factors, including developments in the surrounding culture that propelled the church toward an un-full gospel. Those would include the Enlightenment, Romanticism, Darwinism, existentialism, scientism, and, more recently, postmodernism. But here I’ll mention just three reductive developments within the church or Christianity itself.

The individualized gospel of the Reformation

First, the Reformation individualized the gospel. The Protestant Reformation restored to the church the gospel of the grace of God. The medieval church had gradually lost sight of salvation by grace.[3] It had begun to bury grace under rites and ceremonies and sacraments. The church itself began to obscure Jesus Christ as the only hope of salvation. Martin Luther launched the Reformation in his rediscovery of the gracious God exhibiting himself in Jesus Christ.[4] He recovered the truth that it’s by faith alone that we appropriate eternal life. The Roman church had taught that you could encounter the saving work of Jesus Christ only by joining the corporate body of the church (their church, of course). The Reformation correctly saw that the individual gets right with God by trusting in Jesus, not the church. Over time, however, the Reformation churches so identified the gospel with the individual and his relationship to God that they lost sight, at least partly, of the comprehensive, biblical gospel.[5] Why is this?


Luther’s rediscovery of the gospel came at the long end of a personal struggle. For Luther, the gospel was all about getting a clear conscience on account of our Lord’s death on the Cross. In time, Luther’s struggle became a paradigm in many evangelical churches for the individual’s salvation. Man’s chief problem is that he is weighed down by sin, and he can be liberated, and get great relief, by trusting in Jesus. Appropriating that grace (by justification by faith alone) became a hallmark of biblical soteriology. Luther saw in Paul’s view of the gospel his own existential struggles.[6] Many Christians later imported Luther’s experience and consequent understanding of the gospel back into the Bible. This meant a reduction of the biblical gospel. Luther was not wrong in what he affirmed, but his evangelical successors were mistaken in what they omitted.


The gospel can’t be limited to how the sinner gets right with God on the basis of our Lord’s death and resurrection. The gospel is how God is using his Son’s comprehensive work to comprehensively overturn sin in the world. Personal redemption and justification by faith alone are two critical dimensions of the gospel, but the gospel is much bigger than both. Because many Christians in the last two and a half centuries have embraced this truncated, individualized view, they have shrunk the gospel.[7]

The dualized gospel of dispensationalism

Second, dispensationalism dualized the gospel. The 19th century saw the rise of dispensationalism.[8] It constituted a comprehensive hermeneutics (way of interpreting the Bible), but for our purposes it’s important to understand that it divided the Bible into two separate messages:[9] one message to the nation of Israel, and another message to the Gentile church. The Jews were considered to be God’s earthly people, and the church his heavenly people. God’s promises to the Jews were for this world, and his promises to the church were for the eternal world. The Bible itself was deemed a dual book. The OT and parts of the NT were given to Israel. Much of the NT, and particularly Paul’s epistles, were given to the church. Among other things, this meant that the NT promises to the church, which assumed the OT promises to the Jews, had to be cut off from the OT, which was a Jewish book. The gospel promises are for personal victory and our future home in heaven. They have nothing to do with God’s redeeming the entire creation by his Son’s death and resurrection. This earthly victory could only happen by the enforced kingdom during the centralized government of the future millennium during which Jesus literally rules in Jerusalem over the Jews.[10] The Gentile church by that time would be far away in heaven, having been raptured away from the earth.


The dispensational gospel is the Gentile gospel, and the Gentile gospel saves individuals from sin and prepares them to meet the Lord. The Jewish gospel includes restoring ethnic Israel to her God-given land of Canaan and overspreading the earth and its nations with Jewish blessings. This will all be delayed until the future millennium.


This dualistic hermeneutic divides what God unites. The Bible teaches the unity of God’s purposes.[11] God’s gospel and the law and covenant and promises come to their fulfillment in Jesus Christ. All of those who trust in Jesus Christ are the heirs of the biblical promises, both the OT and NT (Eph. 2:11–13; Gal. 3:25–29). But if you believe the dispensational, dualized gospel, while you might understand the basics of our Lord’s death and resurrection and our future home with the Lord, you won’t understand the unified, comprehensive gospel of the Bible. And this misunderstanding is precisely what has dominated much of evangelicalism for the last few generations.

The privatized gospel of evangelicalism

And then there’s the privatized gospel of evangelicalism. Christianity pervasively influenced both the United Kingdom and the United States late in the 18th century, even if it was sometimes weak. The United States broke away from the idea of a national church (the Church of England) because each of the colonies, which became states, already had their own established churches or religion (Christianity).[12] Over time, under the influence of secularism, this separation from a national church came to be interpreted secularly, as a separation from religion in general and Christianity in particular. This is what the American idea of the “separation of church and state” means today. The United States Constitution says nothing of the kind. With the growth of secularism, “separation of church and state” came to mean that Christianity may be practiced in the individual life and the family and most of the church, but it has little or no place in the public sphere. The theology of much of evangelicalism in the 20th century implicitly assented to this divorce between public and private.[13] A reduced piety limited the Faith to otherworldly concerns, except for personal evangelism.[14] This theological approach was well suited to the strong public/private divide of American secularism.


If during Christmas you display a manger scene on a statehouse lawn, you might be violating the separation of church and state. If a Christian teacher sets a Bible or her desk in the government school, she’s unlawfully intruding religion into the public space. In social debates over same-sex “marriage,” so-called, opponents may speak of “traditional” marriage but are considered totally out of line to quote the Bible. Religion is about one’s personal life.


This was also the Marxist approach. One of its maxims was, “[R]eligion is a man’s private concern.”[15] And it has increasingly become the Western democratic approach: your religious convictions regarding human sexuality (and anything else) are fine, just as long as you keep them in church, or, more preferably, between your two ears.


By contrast: Paul tells us that the goal of Jesus’ life and death and resurrection is to bring all things in heaven and earth and under the earth into worshipful obedience to him (Phil. 2:4–8). In other words, the gospel is God’s way of peacefully subduing the world to God’s will. But the privatized gospel, under pressure of a radically public secularism, keeps that gospel Lordship bottled up in the church and family. It fences in the good news. It says that it’s all right if individuals and churches trust in Jesus, but going out in the public square and declaring the full truth of Christianity is frowned on, and in some regimes, criminalized. But, by and large, the church in the West hasn’t preached that comprehensive gospel. It’s preached a private gospel and thus put it’s light under a bushel (Mt. 5:15). This isn’t the full gospel of the Bible.

[1] P. Andrew Sandlin, The Full Gospel (Vallecito, California: Chalcedon Foundation, 2001).
[2] Scot McKnight, The King Jesus Gospel (Grand Rapids: Zondervan, 2011), 12, 29.
[3] This drift started very early, even in the patristic church. See Thomas F. Torrance, The Doctrine of Grace in the Apostolic Fathers (Eugene, Oregon: Wipf & Stock, 1948, 1996).
[4] Alister McGrath, Christianity’s Dangerous Idea (New York: HarperCollins, 2007), 37–59.
[5] Scot McKnight, The King Jesus Gospel, 71.
[6] Krister Stendahl, “The Apostle Paul and the Introspective Conscience of the West,” Paul Among Jews and Gentiles (Philadelphia: Fortress Press, 1976), 78–96.
[7] The Reformed wing of the Reformation was less inclined to follow Luther’s individualized gospel, particularly the neo-Calvinists influenced by Abraham Kuyper. See his Lectures on Calvinism (Grand Rapids: Eerdmans, 1931), 22–23.
[8] For a sympathetic treatment, see Charles Caldwell Ryrie, Dispensationalism Today (Chicago: Moody Press, 1965).
[9] For a refutation, see John Gerstner, Wrongly Dividing the Word of Truth (Brentwood, Tennessee: Wolgemuth & Hyatt, 1991).
[10] For a comprehensive dispensational eschatology, see J. Dwight Pentecost, Things to Come (Grand Rapids: Zondervan, 1958).
[11] Roderick Campbell, Israel and the New Covenant (Philadelphia: Presbyterian and Reformed, 1954).
[12] M. Stanton Evans, The Theme Is Freedom (Washington, D. C.: Regnery, 1994), 270–288.
[13] See George M. Marsden, Fundamentalism and American Culture (Oxford: Oxford University Press, 1980).
[14] For an evangelical reaction, see Carl F. H. Henry, The Uneasy Conscience of Modern Fundamentalism (Grand Rapids: Eerdmans, 1947).
[15] Owen Chadwick, The Secularization of the European Mind in the 19th Century (Cambridge: Cambridge University Press, 1975), 81.

Biblical Anthropology: Neither Dualistic Nor Materialistic

Posted on April 17, 2017



Dear ——-,


These are great questions, and I’m so glad you are studying these anthropological issues. They are not ivory tower topics but have serious implications for the real world.


Strictly speaking, the Bible advocates neither naturalism nor dualism. Much of the Christian church historically has been dualistic in that it has defined the human soul as an independent component in contrast to the body and/or the spirit. In some quarters today, there’s a strong push toward a renewed Christian dualism in reaction against our secular culture of naturalism, the idea that man is comprised simply of chemicals and electronic impulses. Obviously, that latter idea is atheistic and unbiblical. But Christian dualism as it is usually understood is not biblical either. In the Bible, “soul” in both the Old and New Testaments is roughly the equivalent for “life,” or “living being.” It is not what is today called “The Ghost in the Machine,” as though the “real” you is inside your body looking out. For instance, in Genesis 2:7 we read that after God fashioned man from the dust and breathed into his nostrils the breath of life, he became a living soul or being (nephesh). God did not insert a separate, constituent part into Adam and Eve.


Unfortunately, Christians have been influenced by the Greek idea when they encounter the English word soul, and they understand it to be a separate, potentially independent part of man, the ghost inside looking outward through the human body, which is an external shell.


This is to say that the human without a body is not fully human as God intended. Nor, conversely, is this to say that man cannot exist in some sense apart from the body. There certainly are biblical examples of disembodied human consciousness (Mark 9:2–4; 2 Corinthians 12:2). It seems clear that consciousness is not inextricably tied to the human body. However, disembodied existence is not fully human, and you can see in 2 Corinthians 5:1–5 how the apostle Paul regards with horror the idea of being disembodied.


The biblical anthropology, it seems to me, includes the idea that the immaterial and material parts of man are tightly woven together. At death, they’re temporarily unwoven, and the person retains his consciousness, but he regains full humanity at the resurrection.


Providentially, I dealt with these issues somewhat in a couple of the recent Holy Week articles, and they are here and here:


I could say much, much more, but I hope this makes sense. Let me know if I need to answer more.


I’m so eager to see you in a couple of weeks.

Easter: Bodily Resurrection, Not Soul Immortality

Posted on April 15, 2017


And when they [the Greeks] heard of the resurrection of the dead, some mocked (Acts 17:32a)


In late November 2001, the Arts and Entertainment Television Network carried a special by popular rock singer Billy Joel. Among other inane comments, he said, “I believe that when people die, they go to live in the hearts of the people they love.”   This is a manifestly pagan idea; and it should not surprise us, because Billy Joel is a manifest pagan.   Unfortunately, it is only a somewhat secularized notion of a heresy too commonly held by many Christians today — that the “release” of death is the joy of a disembodied “spiritual” existence.

The Greeks’ “Immortality”

The ancient pagan Greeks were proponents of the inherent immortality of the soul (I’ll elaborate below).  The Bible, on the other hand, stresses the resurrection of the body.   While we do not cease to exist at death (“soul sleep” until the Final Resurrection), the Bible has little to say of this “intermediate” existence (2 Cor. 5:6-8).   In the Bible, personal eschatology is inextricably linked with the resurrection of the body.   First Corinthians 15 and 1 Thessalonians 4 (among other Scriptures) make this abundantly clear.   As G. I. Williamson wrote several years ago,[1] one of the big defects of many Christian funerals is all of the talk about the deceased’s being “with the Lord” (which is blissfully correct) but no talk whatsoever about the resurrection.   This, in fact, is to reverse the Biblical emphasis and to revert somewhat to Greek paganism.   In the Bible, the emphasis is on the resurrection — not “being with the Lord,” in a disembodied existence.


To the ancient Greeks, however, man is made up of several distinct, and potentially independent, parts.   The soul is the principal part of man — it is his insubstantial existence, which conforms to eternal, super-temporal “Forms.”  It existed before his body did, and it will exist after the body is gone.   The body, in fact, is simply the house of the soul.  In fact, it is the prison of the soul. According to the Greeks, the body is unnatural for man.   It is an alien part that prevents him from realizing what he could if he were not imprisoned within it.   The body was a troubling vexation to the pagan Greeks — it constrains man to time and space, subjects him to sickness and weariness, and gives him all sorts of fits.   Therefore, the Greeks saw death as a pleasant, delightful, joyous experience.[2]   “The human soul,” writes Charles MacKenzie of Greek humanism, “is a virtual prisoner within the body, and a true philosopher lives to die.  Death is not an enemy, but a friend because it releases man to inhabit the eternal world of ideas.”[3]   At death, we finally get rid of this old constricting baggage we carry around.   Death is man’s Great Emancipation.


This is why the Athenians (Ac. 17) rather politely listened to Paul (their perspective was, “After all, isn’t everyone entitled to his own point of view?” [v. 21]) until he mentioned Christ’s resurrection (v. 32).  To the Greeks, resurrection was silly.  After all, the whole goal of life is death, so that man may escape the limitations of the body and join the eternal Forms.  Why would he want to be re-embodied after death?  That defeats the whole purpose!  Both the preaching of both the Cross and the resurrection were foolishness to the Greeks because these Christian realities centered salvation in redemptive history.[4]   The Greeks, by contrast, wanted a salvation from history.  They wanted an escape.  They didn’t want to be “Left Behind.”

The Goodness of Creation

This is as far removed from the Christian teaching of the body set forth in the Bible as the East is from the West.   The contrast, as Thomas Oden suggests, is unmistakable:

The Greek tradition held that the soul existed before and after earthly life, hence one’s true life is the life of one’s soul, the body being ancillary to the human person.  The Hebraic tradition viewed the human person as a single composite reality of inspirited mud, grounded in the earth yet capable of transcendence, in an interface so closely woven that it was unthinkable that one could be a person without a body of some sort.[5]

This latter idea was seemingly incomprehensible to the Greeks.  They surely did not deny an afterlife.  The problem was resurrection, which was simply not a tenet of ancient thought apart from many Old Testament Jews and the Christian church.

The Body’s Goodness

The main impetuses behind the Greek’s general denial of the resurrection were (a) the low value they placed on the human body and (2) their firm belief in man’s inherent immortality, i.e., that his soul was naturally imperishable.  We one day (fortunately) lose the “bad body” but we retain the inherently imperishable soul.


According to the Bible, however, the body is good because God makes it.   It is a good work of divine creation.   When Adam led the human race into sin, this sin affected his body, just as it affected every other aspect of his being (Gen. 3:16-19). But this act of sin did not undo the goodness of God’s creation.   Man’s body succumbs to illness and death because of sin, but these are not natural.   In particular, death is not natural.   It is unnatural. God threatened Adam with death if he ate of the tree of the knowledge of good and evil (Gen. 2:15-17).   Death is the result of sin, not the result of humanity.   Had Adam never sinned, he never would have died.   Just as sin is unnatural, so death, its consequence, is unnatural.


This is why death is described as an enemy in the Bible.   In fact, we read in 1 Corinthians 15, Paul’s great chapter on the resurrection, that death is the “last enemy” that will be “destroyed” (v. 26).   Similarly, we read in Hebrews that Jesus came to turn back men’s fearfulness of death (Heb. 2:14-15).  Death is man’s enemy that our Lord vanquishes.

“Body Sleep”

As I noted above, none of this means that the Bible teaches what some (like the Seventh Day Adventists) have called “soul sleep.”   It does not teach that we completely lose existence between our death and the time of the Final Resurrection.   But it does teach what we may call “body sleep.”   In fact, the Bible uses this very expression to refer to our bodies.   Paul speaks of those who are “asleep in the Lord” (1 Thes. 4:14).   Jesus Himself spoke of the dead child as one who “sleepeth” (Mt. 9:24).   The reason the Bible refers to Christians who have died as “sleeping” is that their bodies will one day wake up!


The great war on things material is a largely pagan conviction, deeply pessimistic, which has infected the church as heresy.   The greatest proof of the inherent goodness of creation is Jesus Christ’s bodily resurrection — and ours.   Our hope is not a Casper-the-Friendly-Ghost existence, but an existence on a renovated earth (2 Pet. 3:10-12; Rev. 21:1-3) in a resurrected body.


The resurrection hope should shape our consciousness as Christians and animate the Church, most visibly in its Lord’s Day meeting on the first day of the week.

[1] G. I. Williamson, “Resurrecting the Resurrection,” New Horizons, April, 1998, 5.

[2] Richard Tarnas, The Passion of the Western Mind (New York: Ballantine Books), 43.

[3] Charles S. MacKenzie, “Classical Greek Humanism,” in ed., W. Andrew Hoffecker, Building a Christian World View (Phillipsburg, New Jersey: Presbyterian and Reformed, 1986), 1:39.

[4] Herman N. Ridderbos, Redemptive History and the New Testament Scriptures (Phillipsburg, New Jersey: Presbyterian and Reformed [1963], 1988).

[5] Thomas C. Oden, Life in the Spirit (Peabody, Massachusetts: Prince Press [1992], 1998), 397.

Easter Against the Gnostics

Posted on April 14, 2017


The earliest heresy afflicting Christianity was Gnosticism. The followers of our Lord, committed to the Bible, believed that God created a good world but that man’s sin had corrupted it, and yet God sent his Son in human flesh to die on the Cross for man’s sins and rise again to redeem man and all creation. We celebrate these latter momentous events this Holy Week.

Gnosticism Yesterday

The Gnostics had an entirely different worldview.[1] They believed that the Evil God of the Old Testament (the Demiurge), the God of law and cruelty and capriciousness, was countered by the good God of the New Testament, the God who sent Jesus Christ to deliver a fallen humanity from the Evil God and his evil world. Obviously, the Jesus of the Gnostics was (and is) not the Jesus of the Bible and of the Christians, and the Fall recorded the Bible is not the Fall as interpreted by the Gnostics. The Gnostics believed that the Fall was from spirit and secret knowledge (“gnosis”) into matter and the material world. Salvation is by knowledge by means of which man escapes the material world. Jesus, therefore, only appeared to be human, and his sufferings on the Cross were not physical sufferings. Man’s real problem is creation, and his body, not sin. Jesus brought the secret knowledge of liberation from the enslaving created order. The specific knowledge by which man is delivered is the knowledge of the true, inner person: the Gnostics “believed that if they could look into the best side of themselves, they [could] discover the nature of God and of existence.”[2] The Gnostics were the world’s first champions of “authenticity.”[3] Therefore, Jesus came to lead people to salvation by showing them their true selves, which are obscured by creation and by the human body.


Unlike other heresies, Gnosticism was not about this particular false doctrine or that. It was an entirely alien worldview. In fighting Gnosticism, Irenaeus and other early church fathers were preserving the Christian worldview against a false interpretation of reality.[4] Had Gnosticism won, Western culture would have been radically different from what it has been. Christian culture would never have developed.


The Gnostic heresy is at root an Easter heresy. If humanity’s great problem is creation and the body, then the central tenet of the Christian Faith, our Lord’s resurrection, is a farce. If creation is inherently evil, it does not need to be redeemed; it needs to be rejected and transcended. This is precisely what Gnostics believed. Gnostics must constantly war on Easter, and Easter must constantly war on Gnosticism.

Gnosticism Today

Gnosticism is alive and well in today’s culture.[5] It is a chief plank of the Leftist ideology, which sees material reality as a barrier to autonomous human imagination: “Nothing actual can be authentic” was the sentiment of Marxist existentialist Jean-Paul Sartre,[6] and Leftists’ inner dreams of the perfect world intentionally bypass God’s created reality to impose their inner “authenticity” on it. A chief example is the entitlement of offspring for a same-sex “marriage.” Creation itself must bow before the dictates of the Gnostic dream of equality. Same-sex unions are just as entitled to children as opposite-sex ( = natural, God-created) unions. Since nature ( = creation) does not afford this possibility, technology must engineer the fulfillment of the Gnostic dream. Michael Hanby writes:


[W]e must first understand that the sexual revolution is, at bottom, the technological revolution and its perpetual war against natural limits applied externally to the body and internally to our self-understanding. Just as feminism has as its practical outworking, if not its theoretical core, the technological conquest of the female body — “biology is not destiny,” so the saying goes — so too same-sex marriage has as its condition of possibility the technological mastery of procreation, without which it would have remained permanently unimaginable.


Pop culture is rife with the Gnostic dream of overcoming creation. The current movie Ghost in the Shell, starring Scarlett Johansson, is about a woman whose body was saved from a horrific terrorist attack and whose brain is inserted in a hyper-upgraded cybernetic body for the purpose of serving in an anti-terrorism squad. Humanity must be reengineered to effectively combat terrorism.


In the 2014 movie Transcendence, starring Johnny Depp, a brilliant technologist died but his surviving consciousness is uploaded to a computer and eventually allowed to impact the world and even create a utopian society via the Internet. The human body is disposable and man transcends creation to recreate himself and humanity. This is the ancient Gnostic dream adapted to technological culture. Creational reality is the enemy of human freedom.


In addition, Gnosticism afflicts today’s church. Note this quote by openly gay United Church of Christ (Norman, Oklahoma) pastor Dwight Welch:

I used to say no, I didn’t believe in the resurrection. And I still don’t believe that the laws of biology can be suspended in our favor, that a dead body can be physically resuscitated. I don’t believe religious faith can be the suspension of our critical faculties nor a requirement to believe things we know aren’t so. That is credulity, a form of magic, not an expression of faith.

But my answer has changed now. Today I do believe in resurrection. It is a kind of resurrection that happens when there is a transformation of our lives such that our old self dies and a new self, a more authentic and real self emerges….

When I consider my own coming out story, when I hear the coming out stories of others, the process is a kind of resurrection, an affirmation of life, one that struggled to be born against the odds, against the death dealing ways of our communities and those still in the grips of fear and prejudice.


This apostate clergy denies that God can sovereignly overrule his natural laws to raise his Son and his people from the dead, but he embraces resurrection (redefined) as a dream of ethical reengineering: God cannot govern man’s biology, but man may transform his divinely given biology and fulfill his inner dreams of escape from God’s external ethical standards: “[The] old self [this is, the God-given self] dies and a new self, a more authentic and real self emerges….” In short, God’s creation imposes limitations, but these limitations render man “inauthentic.” To be his authentic, “real self,” man must transcend the God-imposed limitations. He then is resurrected as the New Man, the Authentic Man, on whom nature, creation and God have no claim. One reason that even conservative Christians have been impotent to combat this heresy is that they, like the Gnostics themselves, have tended to separate creation from redemption.

Easter Yesterday, Today, and Forever

In radical contrast, Easter glories in creation. Creation fell under God’s curse because of man’s sin, but creation is not inherently evil. It is “very good” (Genesis 1:31). Our Lord died and rose to redeem not just man, but all of creation (Romans 8:33). Whatever sin polluted, Jesus Christ redeems. Creation is not and never has been a barrier to man’s salvation. It is the resplendent arena of man’s salvation.


Despite what many Christians, tinged with Gnosticism, seem to believe, Jesus did not die to save us from creation. He died to restore man and man’s body and all of the rest of creation to its proper, God-honoring status. The popular idea that Jesus died to “take us to heaven” is more Gnostic than biblical. It is true that those who’ve trusted in Jesus Christ will be forever with the Lord (1 Thessalonians 4:16–17), but we will be forever with him on a resurrected earth, an Easter earth, we could say, as the heavens descend and the Triune God lives eternally with his people (Revelation 21:1–4). We do not die and “go up to heaven.” God comes down to Earth to dwell with man and his creation.[7]


All attempts to transcend or bypass creation constitute a war on the created order, a war on God himself. Creation is already inherently very good, and to attempt to transcend creation is to try to overthrow God. Gnostics, both ancient and contemporary, are not satisfied with God’s crated order. They’re convinced that their inner imaginative dreams are superior to creation. But this is a self-frustrating notion. If anybody knows about “human flourishing,” it is God. Since he is man’s Creator, he knows precisely the conditions under which man flourishes. He created those conditions. Man is most full of joy and peace and hope, indeed, holy revelry, when he conforms to God’s creational purposes in the Bible. The redemptive work of Jesus Christ is designed incrementally to restore man to those purposes.


This Easter, in celebrating our Lord’s bodily resurrection, we are not celebrating that we will go to heaven when we die. We are celebrating, in Michael Reeves’ memorable phrase, “a pinchable reality.”[8] It is true that we will forever be with the Lord and that nothing can separate us from the love of God (Romans 8:31–39). We are, however, celebrating the life-bestowing, creation-renewing, world-affirming redemption accomplished by the Father in the Son 2000 years ago just outside Jerusalem. We are celebrating the fact that God’s verdict over the Fall is No!, and his verdict over creation is Yes!


We’re celebrating at Easter that in creation and in human life and in the future, Satan does not get the last laugh. God gets the last laugh.

[1] Martin Seymour-Smith, Gnosticism, The Path of Inner Knowledge (New York: HarperCollins, 1996).
[2] Ibid., 9.
[3] On the authenticity rage today, see Andrew Potter, The Authenticity Hoax (New York: HarperCollins, 2010).
[4] Jaroslav Pelikan, The Emergence of the Catholic Tradition (Chicago and London: University of Chicago Press, 1971), 81–97.
[5] For an introduction, see Peter Jones, The Gnostic Empire Strikes Back (Phillipsburg, New Jersey: Presbyterian and Reformed, 1992).
[6] Roger Scruton, Fools, Frauds and Firebrands (London and New York: Bloomsbury, 2015), 83.
[7] N. T. Wright, Surprised by Hope (New York: HarperOne, 2008), 104–106.
[8] Michael Reeves, Rejoicing in Christ (Downers Grove, Illinois: IVP Academic, 2015), 43.

Holy Week: No Greater God than Jesus

Posted on April 12, 2017


To his disciple Philip who demanded that Jesus show him the Father, Jesus replied, “Whoever has seen me has seen the Father” (John. 14:9). We learn from the writer to the Hebrews that Jesus is “the radiance of the glory of God and the exact imprint of his nature” (Hebrews 1:3, emphasis supplied).


To know Jesus is to know God.


A subtle subordinationism infects many Christians (subordination is the heresy that the Son is not equal in his being with the Father). In (rightly) affirming the Trinity, they seem to believe that there is some “Godness” deeper or more profound than Jesus Christ. They must “get behind” Jesus Christ to know God even better. We can learn only some things about God from Jesus. We need more from God than Jesus can offer. This is false — and dangerous.[1] Jesus declares in Luke 10:22, “All things have been handed over to me by my Father, and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.”


If you want to know more about the Father than you can learn from the Son, you’re on a fool’s errand.


Once a young woman who had suffered sexual abuse as a child and had been battered by evil men and was living in squalor and poverty finally made her way as a last resort to a faithful church. After the service, she talked to the pastor and summarized her harrowing history and declared that this church was her last attempt at life. She had given up on God and was almost hopeless and was contemplating suicide.


The pastor immediately related the glorious Gospel of Jesus Christ, that would not only birth her into God’s family and heal her brokenness but would one day turn back all evil in the world and make everything right.


Slowly she said, “I imagine that if I believed God were like Jesus, I could believe in God.”


“Well,” the pastor responded, “I have the most wonderful news in the world for you. God is exactly like Jesus, and if you want to know God, simply trust and give your life to his Son. In Jesus you will learn everything about God that you need to know.”


The poor, downtrodden young lady became a Christian that very day.


This Holy Week, know this: in the life and, in particular, the death and resurrection of Jesus Christ, we learn everything about God we need to know — his creative power, his love, his justice, his tenderness, his hatred for sin, his longsuffering, his perseverance, his sovereignty, his commitment to utter victory. We learn all this and more by learning of Jesus Christ.


If you want to know God, know Jesus Christ.

[1] Michael Reeves, Rejoicing in Christ (Downers Grove, Illinois: IVP Academic, 2015), 15.

The Cultural Mandate, Not the Benedict Option

Posted on March 30, 2017


Rod Dreher’s The Benedict Option: A Strategy for Christians in a Post-Christian Nation (an excerpt of which appeared in Christianity Today),[1] has launched the latest Facebook-Twitter-blog-web battle among culturally oriented Christians. The Benedict Option (Dreher abbreviates it: Ben Op) is a “strategic withdrawal” according to which many conservative Christians, aggressive culture warriors since the 70s, now retreat into tight-knit communities to bolster their faith during our time of nearly unprecedented cultural hostility. Dreher argues that this culture is presently so influential and pervasive in its anti-Christianity that to refuse to withdraw from it relegates our children and grandchildren to “assimilation.” Our cultural foes are so vast and influential, that we just can’t expect to hold out against them. We’ve lost the culture wars, and we’d better adopt and act on a strategy to spend our earthly sojourn as the cultural losers we’ve become.


It’s not a new proposal. After all, Dreher himself patterns the Ben Op after monasteries and nunneries (without advising Christians literally join them). He also suggests as a paradigm Orthodox Judaism and its members’ inclination not to live more than walking distance from their synagogue: talk about close-knit communities! We also think of the Amish communities, which have practiced cultural withdrawal for hundreds of years. Moreover, H. Richard Niebuhr in Christ and Culture (1951) offered five paradigms to explain how Christians have reacted to their surrounding culture, one of which is “Christ Against Culture,”[2] which, while Dreher does not explicitly support, becomes the effect of his proposal: the only Christian culture is the culture of generally small, local, close-knit Christian islands holding out against the surrounding and encroaching sea of hostile secularism.


But even in recent memory, late, long-time Christian Right leader Paul Weyrich suggested a nascent form of the Ben Op. Writing in early 1999, Weyrich, a Roman Catholic and later Greek Catholic churchman, declared:

I believe that we probably have lost the culture war. That doesn’t mean the war is not going to continue, and that it isn’t going to be fought on other fronts. But in terms of society in general, we have lost. This is why, even when we win in politics, our victories fail to translate into the kind of policies we believe are important.

Therefore, what seems to me a legitimate strategy for us to follow is to look at ways to separate ourselves from the institutions that have been captured by the ideology of Political Correctness, or by other enemies of our traditional culture. I would point out to you that the word “holy” means “set apart”, and that it is not against our tradition to be, in fact, “set apart”. You can look in the Old Testament, you can look at Christian history. You will see that there were times when those who had our beliefs were definitely in the minority and it was a band of hardy monks who preserved the culture while the surrounding society disintegrated.


Dreher could have written almost each of those lines. But he has elaborated on this viewpoint and thoughtfully adapted it to our present situation.


At its roots, the Ben Op is laicized monasticism. The objective of ancient monasticism was to sequester the especially devout, committed believers from the distractions of the world so that they could devote undivided attention to God and spiritual exercises within a like-minded and -acting community. The Ben Op adapts this paradigm to the laity — almost all Christians, in fact: while they don’t actually live in monasteries or nunneries, they do live as much as possible in seclusion from the unbelieving world while still interacting with it. The secular world goes its own way, and Christians go the way of faithful obedience within a (comparatively) pure community.


There can be no doubt that the Ben Op is attractive to culture-war-weary Christians as well as to the community-entrenched faithful who long for a life lived with the likeminded and like-acting. But the Ben Op is wrong, and it will not work, and even if it could, it shouldn’t.

First Principles

First, the exigencies of a particular historical crisis (and the anti-Christian secularism of Western culture is nothing short of that; Dreher is quite right on that score) sometimes spur Christians to adopt strategies that conflict with (what should be the) first principles of their faith. One such first principle is found in the Bible’s creation account (Genesis 1:26–28):


Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”

So God created man in his own image,

in the image of God he created him;

male and female he created them.

And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.”


Theologians call this the Cultural (or Creation) Mandate. Man’s primary earthly calling is to exercise dominion, or stewardship, over God’s non-human creation — all of it. God decided not to directly oversee and steward this entire creation. He gave that responsibility to man. In other words, man is God’s deputy in the world.[3] This dominion act is what we call culture. Creation is what God makes; culture is what we humans make. Creative human interaction + God’s creation = culture.


The urge to dominion is woven into man’s very nature. God made man to be a dominion creature, culture-creator. Give him wooden sticks and animal skin, and he’ll make a drum and rhythm. Give him pigment and hair and a flat surface, and he’ll make brushes and a painting. Give him sharp metal and trees and he’ll make a cabin. Allow him to develop sophisticated tools and technology, and he’ll make an iPhone, a four-movement symphony, and a thermonuclear warhead. Man is a cultural creature. Man acts on God’s creation and produces culture, and he cannot act differently.


God’s design is that godly people produce godly culture. But the fall in the Garden of Eden introduced a perversion of the cultural mandate. Because of sin, sinful people also now produce culture. Unbelievers in the post-fall world fulfill the cultural mandate no less than believers do. This, in fact, constitutes the great conflict in our world: two kinds of people with two very different spiritual natures and fundamentally conflicting convictions both shaping the world, intentionally or not. Each of us, believer and unbeliever, approaches cultural tasks — education, politics, medicine, science, the arts, music, architecture, technology, moviemaking, and all other cultural activity — in two distinctively different ways (God’s “common grace” often does not permit these distinctions in practice to be as radical as they otherwise would be). This is the root of the Christian struggle against the new paganism, abortion, pornography, socialism, same-sex “marriage,” judicial tyranny, Islam, radical feminism, and much more. “Culture,” writes H. Henry Meeter,


is the execution of this divinely imposed mandate. In his cultural task man is to take the raw materials of this universe and subdue them, make them serve his purpose and bring them to nobler and higher levels, thus bringing out the possibilities which are hidden in nature. When thus developed man is to lay his entire cultural product, the whole of creation, at the feet of Him Who is King of man and of nature, in Whose image man and all things are created.[4]


It is never a question of culture versus no culture, but of godly culture versus ungodly culture. The mandate of Christians is to labor to produce godly culture, though never perfectly this side of the eschaton.


Dreher asks Christians under the pressures of the cultural moment to abandon a first principle, the Cultural Mandate, and adopt a situational strategy, the Ben Op. It’s the perennial temptation to see one’s own historical period as unique — and uniquely depraved. The onset of modernity[5] has only intensified that human propensity: “Every historical period is unique and demands its own unique standards and strategies.” But our own time is less unique than we often suppose — the early fourth century in which Christendom first arose with Constantine was immediately preceded by intense persecution of Christians. The deadening effects of the 18th century Enlightenment in Britain and its miracle-denying Deism in the churches were followed by a 19th century Christian revival in the Victorian Era, both in church and wider culture. Very Bad Times for Christians are not new, and our predecessors (unless literally enslaved like those in Mao’s China or Pol Pot’s Cambodia) did not adopt a wholesale “strategic withdrawal” from culture. Our historical situation is less unprecedented — and less important — than we suppose, and God did not rescind his mandate for our cultural engagement when the Supreme Court handed down Obergefell.

The Culture Wars Have Only Just Begun

Second, the announcement that Christians have lost the culture wars is premature. Actually, the culture wars have only just begun. Since the 1970’s, when Christian conservatives awoke from their self-induced, decades-old stupor to reengage the present world, they took their strategy from the playbook lying right before them: the Left’s. This meant: politics. For the last 40 years or so, Christian conservatives haven’t been fighting a culture war; they’ve been fighting a culturally driven political war. They’ve assumed that politics is the most natural path toward cultural renewal. After all, this is precisely what the Left in the United States has believed. (It is also, as Angelo Codevilla has recently shown, why the Left, in adopting the Stalinist policy of domination rather than the Gramscian policy of seduction, has provoked such a backlash, one of whose effects was the election of Donald Trump.) Only recently have Christians become aware that recapturing for a distinctly Christian approach such fields as entertainment and popular music and literature and business and economics and technology is the path toward cultural victory. Politics is a final, and relatively inconsequential, step in that victory, almost a byproduct. Revisionist Marxist Antonio Gramsci understood that seizing politics as a way to capture culture is the least productive way. The lasting way is gently persuading the populace to accept your viewpoint. In this, he was ripping off God: The success of the Good News, both eternal and temporal, springs from relentless but patient evangelism, including cultural evangelism, not political imposition (Matthew 28:18–20). The latter as a cultural strategy has failed; the former strategy of godly infiltration has yet to be tried in post-Enlightenment Western culture. When it is, it will succeed.

The Best Defense Is a Good Offense

Third, cultural withdrawal and retrenchment will not keep the church safe. Interestingly, Dreher writes:


The cultural left — which is to say, the American mainstream — has no intention of living in postwar peace. It is pressing forward with a harsh, relentless occupation, one that is aided by the cluelessness of Christians who don’t understand what’s happening.


But if the Left’s goal is a “harsh, relentless occupation,” what makes Christians think their tight-knit conclaves will be safe? Dreher understandably desires a culturally reclusive, theologically rigorous, pure-practicing Christianity. He seems to assume that cultural disengagement by Christians will satisfy secularists, who’ll just be relieved that those pesky Christians are finally out of their cultural hair. But much of today’s secularism consists of Gramsci’s ideology of cultural domination that won’t stop at the front church steps or the family threshold. Sequestered, tight-knit Christian communities like the church are fair game for the secular dominionists who won’t allow discrimination against potential church members living in a same-sex “marriage.” The pastor who preaches within the sequestered church against abortion or multiculturalism might reasonably expect prosecution for “hate speech.” In short, the fact that Christians decide to leave a secular culture alone is no guarantee that a secular culture will leave privatized, Ben Op Christianity alone. There are no “safe spaces” from secularists for Christians. Nor are there any “safe spaces” from Christians for secularists. Christians need to wake up to both sides of this equation.


The best way to keep satanic secularism off the sacred turf of the church and family is to contest the so-called secular turf of modern culture (I prefer the older monikers “sacred” and “profane,” not “sacred” and“secular”; if it’s not sacred, it’s profane, in the worst sense). Forcing secularists to defend universities and Hollywood and Wall Street and the pop music industry from holy subversion will leave them little time to contest religious liberty in churches and families. The kingdom of God ( = the reign of God) grows incrementally, almost imperceptibly in the world. Daniel (chapter 2) foresaw the tiny, supernaturally hurled stone vanquishing the pagan world empires. This stone, the Messiah and his reign, would grow to overwhelm the entire earth (vv. 44–45). The church storms the gates of Hades, the abode of the satanic hosts (Mt. 16:18). The metaphor is clear: gates are stationary. Jesus’ message isn’t that when Satan and his hosts assault the church’s gates, they will not prevail. Rather, when the Spirit-empowered church storms Satan’s gates, he and his minions cannot withstand the onslaught.


God’s kingdom grows; it doesn’t recede. It attacks; it doesn’t retreat. The best defense is always a good offense.

Cultural Faith or Unbelief?

But many Christians lack this world-transforming vision, and that fact leads to the final objection to the Ben Op, and it’s the most severe: it exhibits a persistent tendency to unbelief in the power of God. Rod Dreher, I must add right away, is doubtless a Christian man of faith, zeal and knowledge. But the Ben Op is not a proposal brimming with great faith, that is, brimming with what the Bible would identify as normative, faith-drenched Christianity.


The writer of Hebrews makes clear that faith in God’s promises elicits his power in the earth:


And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him…. And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets — who through faith conquered kingdoms, enforced justice, obtained promises, stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword, were made strong out of weakness, became mighty in war, put foreign armies to flight. Women received back their dead by resurrection…. (11:6, ­32–35a)[6]


What staggering divine resources are at the saints’ disposal, but how often our unbelief limits even the work of Jesus Christ (Matthew 13:58). The gospel accounts bristle with healings and exorcisms the other evidences of the incursion of God’s Kingdom in the person of our Lord (Matthew 12:22–30). This manifestation of God’s power in matters much more fundamental than healings and exorcisms was promised by our Lord to the disciples (John 14:12). Paul writes that as a result of his victorious resurrection and present enthronement in the heavens, Jesus is incrementally vanquishing all of his foes (1 Corinthians 15:20–28). In his letter to the Ephesians, Paul writes that Jesus the Christ presently rules over all powers seen and unseen — and that his people are his deputies in the earth (1:20–23).[7]


When Christians believe the promises of God’s word, and act on their belief, our Lord himself promises that they can remove mountains. When their faith is sterile and anorexic, they are ineffectual, and Satan in time gains wide dominance in the world (Matthew 17:14–21). That’s a description of our culture.


Man’s perennial tendency is to live by sight, not by faith. It’s to live in Satan’s manufactured world, not God’s actual world. The Bible’s promises to praying saints are not limited to private, vertical spirituality, or even the family and church. And Christians’ calling is to disciple the world’s nations (not merely individuals in them, Matthew 28:18–20), sometimes called the Great Commission, it’s actually the Cultural Mandate adapted to the post-fall world. The church itself, as I noted above, is promised to vanquish the stronghold of Satan. A. W. Tozer captures this spirit:


The dynamic periods were those heroic times when God’s people stirred themselves to do the Lord’s bidding and went out fearlessly to carry His witness to the world. They exchanged the safety of inaction for the hazards of God-inspired progress. Invariably the power of God followed such action. The miracle of God went when and where His people went; it stayed when His people stopped.

The static periods were those times when the people of God tired of the struggle and sought a life of peace and security. Then they busied themselves trying to conserve the gains made in those more daring times when the power of God moved among them.

Bible history is replete with examples. Abraham “went out” on his great adventure of faith, and God went with him. Revelations, theophanies, the gift of Palestine, covenants and promises of rich blessings to come were the result. Then Israel went down into Egypt, and the wonders ceased for four hundred years. At the end of that time Moses heard the call of God and stepped forth to challenge the oppressor. A whirlwind of power accompanied that challenge, and Israel soon began to march. As long as she dared to march, God sent out His miracles to clear the way for her. Whenever she lay down like a fallow field, He turned off His blessing and waited for her to rise again and command His power.


“As long as she dared to march, God sent out His miracles.” But too often, Christians lack faith, preferring instead a pious naturalism, a world largely bereft of the presence and power of God. We do not hold God to his promises (including his cultural promises), but are content to live in spiritual and cultural squalor and defeat. Therefore, we do. The Ben Op, like many proposals (or approaches) before it, capitulates to the cultural evils that God designed his people to overcome by faith, obedience, sacrifice, and tribulation.


God’s calling for his people is nothing short of global Christianization, not by the power of the sword, but by the power of the sword of the Spirit. It is, by patient obedience, and over many generations, to bring the truth of the full-orbed Gospel of Jesus Christ[8] to every human and every human institution, expecting, not unalloyed Christianization, but nonetheless significant Christianization — much more than we experience today: “[T]he earth shall be full of the knowledge of the Lord as the waters cover the sea” (Isaiah 11:9).[9] This cultural victory is not some sort of Christian jihad or Christian tyranny, a contradiction of terms. It produces a society of maximum individual and communal liberty in the framework of widely agree-on moral law — in other words, what the West largely was for many centuries. And this is precisely why the Libertarian Marxists scream the bogeyman of “Christian theocracy”: a Christian culture would provide the individual freedom that would not permit them to engineer a wholesale and constrictive secular (= profane) regime.


Meanwhile, we Christians live and act in faith, finding in every encounter, every institution, an opportunity to influence this present alt-world for the true world that it’s obscuring, and thereby fulfill the Cultural Mandate and enhance the Kingdom of God in Jesus Christ.


That’s a mandate, not an option.


I’ve made two minor but necessary changes from the original post at the suggestion of Brian Mattson.

[1] I’ve decided in this post to interact exclusively with the CT cover article. Otherwise, this could have become a book review, which might come later.
[2] H. Richard Niebuhr, Christ and Culture (New York: harper & Row, 1951), 45–82.
[3] Stephen C. Perks, The Christian Philosophy of Education Explained (Whitby, England: Avant, 1992), 69–82.
[4] H. Henry Meeter, The Basic Ideas of Calvinism (Grand Rapids: Kregel, 1960 edition) 80–81.
[5] Peter Gay, Modernism, The Lure of Heresy (New York and London: W. W. Norton, 2008).
[6] The chapter goes on to mention those who intentionally declined great deliverance and victory but still exercised monumental faith.
[7] See Michael S. Heiser, The Unseen Realm (Bellingham, Washington: Lexham, 2015).
[8] P. Andrew Sandlin, A Gospel Without Limits (Coulterville, California: Center for Cultural Leadership, 2017).
[9] For a defense of this way of interpreting the Bible, see Roderick Campbell, Israel and the New Covenant (Philadelphia: Presbyterian and Reformed, 1954).

Multiculturalism, Not Immigration, Is the Problem

Posted on March 17, 2017



The United States and the West don’t have an immigration problem; we have a multiculturalism problem. American openness to immigration has waxed and waned over its history, but immigration has never until recently eroded the fabric of our society, for the simple reason that to be an American was first of all a cultural fact, rooted in a basic Christian past. This doesn’t mean the U.S. was ever an explicitly Christian nation, but it was implicitly Christian in that it was founded on Christian principles rooted in generic conservative Protestantism.


In the 1960s, however, Libertarian Marxism (Marxism designed for the West, a systematic attack on Christian civilization, one which requires multiculturalism) began to erode the Christian inheritance within the U.S. Before that, immigration was a great benefit to the nation, which in fact could not have existed without it. Even today, if we recovered our heritage, our immigration policy could again be robust. The problem has never been a proliferation of foreign workers, as long as they adopted our shared culture, shaped by Christianity. Foreign workers committed to American ideals have always been good for America. But since Libertarian Marxism has fostered a relativistic culture (= multiculturalism) guilty about and averse to our common heritage, immigration in the last half century has helped erode that heritage — a major goal of the Libertarian Marxists. When we once again properly separate multiculturalism from immigration, the latter will be a blessing and not a burden.


It should not be necessary to employ immigration as a tool to fight multiculturalism, since a self-respecting American culture would demand that immigrants assimilate to our historic ideals and we would, under those conditions, welcome immigrants with open arms. But Donald Trump and other Western leaders are increasingly using the blunt axe of immigration precisely because we have failed as a culture to preserve our heritage, and they are not prepared to educate the nation about that heritage. Recovering that heritage would open the way again for a generous immigration policy.


The fact that the courts are poking their noses into the present immigration executive orders testifies to the almost perpetually wild overreaching of the judiciary. Allegedly at issue is the implicit targeting of Muslims (“animus toward Muslims”) for non-immigration. Presumably the orders violate the Establishment and Free Exercise clauses of the Bill of Rights. The problem is that the Establishment Clause was designed to forbid a national church (like the Church of England), and the Free Exercise Clause the curbing of the exercise of religion of U. S. citizens. Neither secures rights for non-citizens, and even if they did, neither forbids the President from issuing immigration orders to protect the nation from terrorism. Whatever your view on immigration policy, it’s not the purview of the courts to decide that policy. That’s chiefly the responsibility of Congress, and secondarily the President.


The proper solution to the immigration conundrum is a reeducation of the U.S. citizenry of its heritage and, more profound still, a revival of the ideals of American culture shaped by Christianity. Until then, secular Leftists will advocate ever more open borders and less aggressive vetting as a means of diluting the uniquely American composition of the nation, and secular Rightists will advocate a nearly racist immigration policy, assuming that America’s heritage rests in its northern European racial roots.


Both of these approaches are evil.



The Failure of Secular Arguments for Marriage

Posted on February 23, 2017


While Christians welcome specific secular arguments for marriage that contribute to sound public policy, our civilization can’t eventually avoid a head-on clash between Christian sexual ethics and non-Christian sexual ethics as they play themselves out in our culture. The problem with secular arguments for sexual ethics (including arguments for “traditional” marriage [= marriage]) is that they spring from the same root as arguments for same-sex “marriage”: human autonomy. Able secular proponents of “traditional marriage” argue for “the common good” and “human flourishing” — only marriage gives us happy, well-balanced children; strong family bonds; and useful citizens. The problem is that many advocates of homosexuality (for example) see a society that discriminates against same-sex “marriage” as not a “common good,” and, even were they to grant that “traditional marriage” fosters more well-adjusted families, they would still insist that a sexually discriminatory society must be abolished. For them, the right of homosexuals to marry is part of “the common good.” For these homosexuals and their heterosexual allies, what constitutes “good” is not held in “common” with “traditional” marriage advocates. It’s not, therefore, “the common good” or “human flourishing” to which Christians must ultimately appeal, but to the word of God.

Therefore, the Christian stake in the same-sex “marriage” debate isn’t merely to preserve marriage as an institution — it’s to recover the biblical worldview and its religious presuppositions that demand marriage. Sexual ethics are a single cloth woven of many strands, and to remove one is eventually to unravel the entire cloth. The Enlightenment got rid of the Bible as binding revelation. Romanticism elevated the individual’s feelings and emotions as paramount to the “authentic” life. Existentialism resituated ethics as human choice. Postmodernity and multiculturalism undermined “meta-narratives,” including ethical and sexual meta-narratives, and glorified moral relativism. Pluralism installed the libertarian ethic best expressed in the aphorism: “I’m OK and you’re OK, as long as your OK doesn’t infringe on my OK.” In such an ideational climate, rife on TV and the Internet and in elementary schools and universities and in pop culture and, yes, too often in the church, same-sex “marriage” is a logical and reasonable social and legal fact. Indeed, not to have same-sex “marriage” in such a climate would be odd and counterintuitive. Same-sex “marriage” isn’t compatible with Christian sexual ethics, but it is fully compatible with the guiding presuppositions and plausibility structures of Western civilization in the 21st century.

In the end, there can be no convincing argument for marriage and against same-sex “marriage” not rooted in religious presuppositions disclosed in creation and crystallized in the Bible. Therefore, the task of Christians committed (as they must be) to Christian sexual ethics is a robust Gospel life — the Christian worldview summarized in the creation-fall-redemption paradigm.[1] We must tell and show our sin-sick world that God’s way isn’t simply the best way among many, but the only way that doesn’t end in civilizational degradation and eternal damnation. Christian sexual ethics aren’t repressive — they’re beautiful, because a loving God’s way is infinitely preferable to a sinful man’s way of ordering man’s world. What would this change look like? Gertrude Himmelfarb draws a picture . . .


where motherhood and domesticity are as respectable a calling as the profession of law for the practice of business; fatherhood (present, not absent fatherhood) is identified with manhood; sexual promiscuity is as socially unacceptable as smoking; the bourgeois family is an object of esteem rather than derision; and the culture is not diluted by the familiar euphemisms that dignify out-of-wedlock birth as “an alternative mode of parenting,” or cohabitation as a “relationship,” or an unmarried mate as a “significant other.”[2]


We’ve tried man’s sexual ethics for several generations now. Amid rampant divorce and broken families and fatherless children and the objectification of women and sex-minus-love college students and “gender” chaos, how about Christian sexual ethics in our culture?

[1] Herman Dooyeweerd, Roots of Western Culture (Ancaster, Ontario, Canada: Paideia Press, 2012), 28–36.
[2] Gertrude Himmelfarb, One Nation, Two Cultures (New York: Vintage, 1999, 2001), 58.

Top 10 Movies of 2016

Posted on February 14, 2017

1. La La Land — old-fashioned musical, unabashedly heterosexual, grown-up, pitch-perfect in almost every way 

2. Zootopia — mesmerizing, and oh those sloths manning the DMV 

3. Hell or High Water — revisionist modern Western, gratifyingly slow-paced with exquisite character development 

4. Eye in the Sky — uncharacteristically balanced treatment of modern warfare, and almost unbearably tense 

5. Arrival — like all good sci-fi, the science and CGI are subordinate to the absorbing human drama 

6. Rogue One — best Star Wars since Return of the Jedi

7. The Green Room — dark indie thriller with a menacing Patrick Stewart 

8. Sully — totally straightforward biopic that wins via plot and Hanks

9. The Infiltrator — Bryan Cranston is one of the finest living actors, and the story really proves the adage that truth is often stranger than fiction

10. The Accountant — Ben Affleck is a fine actor (and director), but this one succeeds on plot. And J. K. Simmons is always a delight to watch

Honorable Mention:

10 Cloverfield Lane 

Fantastic Beasts and Where to Find Them 

Social Justice Isn’t

Posted on February 4, 2017



We hear a lot about social justice these days. The January 21, 2017 Women’s March in Washington D.C. and Atlanta was billed as championing social justice. We even hear the expression “social justice Christians,” that is, Christians interested in social justice since, presumably, other Christians are not. Cru, the ministry once known as Campus Crusade for Christ, wants to interweave the Gospel and social justice. The Christian Reformed Church (CRC) even has its own Office of Social Justice. This shouldn’t surprise us, because the expression was invented in the first half of the 19th century by the Italian Roman Catholic priest Luigi Taparelli D’Azeglio.[1] “Social justice” began in the Christian church.[2] At that time it meant what we today term private associations (families, churches, businesses) working to alleviate social problems. That’s not by any stretch the meaning of social justice today, since it has come to mean something like: a Leftist worldview secured by political coercion.




The first main fact to notice about social justice is that the expression is a redundancy — all justice is social. There’s no justice necessary for a person stranded on a desert island. Justice pertains to how people treat other people. There can be no solitary, nonsocial justice. If we are to retain the expression “social justice” at all, we need to bear in mind this redundancy. There are different views of social justice, but all justice is social.


Justice = Righteousness


A second fact is that, in the Bible, justice is equivalent to righteousness. In fact, every time we encounter “justice” in our English Bible, it’s the same word that’s translated “righteousness.”[3] As Christians, if we use the expression “social justice,” we actually denote “social righteousness.” The reason most people don’t use “righteousness” in this context is likely that “justice” has a religiously neutral ring to it. We can be atheists and still cry out for social justice — and some social justice champions in fact are. But if we use the language “social righteousness,” people will know that we have some religious presuppositions in mind. Since the acceptable cultural stance in our time is separation of religion from culture, it’s much less offensive and embarrassing to refer to “justice” than “righteousness,” though in the Bible they’re the same thing. The Christian conception is righteousness/justice.


God’s standard of justice


Third, if to act justly is to act righteously, we might ask: who or what decides what is righteous or just? The answer is not hard. Righteousness/justice is adherence to God’s standard. That standard is his moral law revealed in his word (Dt. 4:8). If we treat others according God’s moral law, we are treating them justly, or righteously. If we do not, we are acting unjustly/unrighteously toward them. This means that justice isn’t subjective. It’s defined by God. You and I don’t get to make up what justice means. God has already revealed what justice means.


Unjust “social justice”


For this reason, much of what’s called social justice today is the opposite of social justice.[4] An obvious example is “reproductive justice.” While it might be assumed that this nomenclature was developed to describe only widespread contraception or the quest for additional abortion rights, it actually has been used to include in addition “gender identity issues.” In the Bible, both abortion and “gender identity” ( = inventing one’s “gender”) are unrighteous. Righteousness includes protecting innocent human life from murder. The preborn child is innocent human life (Ex. 21:22; cf. Ps. 139:13–18), and, therefore, willingly to take it is murder. It is the opposite of justice or righteousness.


Similarly, God made humanity as male and female (Mt. 19:4) limiting legitimate intercourse to the husband and wife (Gen. 1:28–30), and there is no third option. To confuse the two sexes or to support homosexual acts or worse yet, the marriage of homosexuals is therefore unjust or unrighteous, since they violate God’s only standard of justice, his moral law. The pro-abortion and pro-homosexual agendas are ones of injustice and oppression. They oppress preborn children and the family, which is assaulted by perverse sexual acts (and also by abusive husbands and rebellious wives, as well as by premarital sex, adultery, pornography, and all other forms of fornication).


“Economic justice”


Another subgenre of social justice is “economic justice,” which is defined as requiring state socialism. But this is the opposite of biblical righteousness/justice. The Bible protects what we today term private property (Ex. 20:15) and prohibits the state’s theft of property (1 Kin. 21). The socialistic society is, therefore, the unjust, oppressive society.


“Environmental justice”


Moreover, social justice includes “environmental justice,” which largely means enforcing the regulations of the Environmental Protection Agency. But many of these regulations pose great burdens on the poor, who are the least equipped to bear those burdens and for whom God manifests special care. “Environmental” justice is consequently an agent of unjust oppression.


The actual oppressors


These are only a few of the ways in which social justice is actually social injustice and unrighteousness. The great champions of genuine social justice (if we do opt to use that expression), therefore, are the pro-life, pro-family, and pro-economic liberty champions. On the other hand, the great social oppressors today are the supporters of (for example) abortion, same-sex “marriage,” and state socialism.


Needed: Young Social Justice Warriors, the Right Kind


Last week I spoke with a long-time friend, a devout older Christian with many years of experience in both Christian ministry and in the business world. He told me that in recent years he knows of only two Christian young adults in his well-known West Coast city that grew up in church and still are strong, conservative, Bible-believing Christians. All the rest have either embraced “progressive” (= contorted) Christianity or walked away from the Faith altogether. Most are vocal champions of social justice.


Thousands of young adult Christians inculcated in the church and Faith flocked to the January “social justice” Women’s Marches. They loudly criticize Donald Trump (and who denies that he often deserves criticism?), but they wouldn’t have been caught dead criticizing Barack Obama and Hillary Clinton, both of whom endorsed the injustices of elective abortion, same-sex “marriage,” and state socialism. It would be simplistic to suggest only one factor contributing to this betrayal of the Bible, but one incontestable factor is the unwillingness of pastors and other Christian leaders to speak boldly, frequently, forthrightly, and thoughtfully about biblical justice. Gratifying exceptions like the Blackstone Legal Fellowship, Summit Ministries, and the Wilberforce Academy are far too few. A primary agenda item for churches, home schools, Christian schools, Christian colleges and universities and seminaries must be to teach young Christians God’s moral law in the Bible and show them how to apply it in society today. Let us train an entire new generation of “social justice warriors.”


Let’s just make sure they know where the standards of justice are found (the Bible) and what they are (God’s moral law).


[1] Michael Novak, “Social Justice: Not What You Think It Is,” Heritage Lectures, October 29, 2009, 5.
[2] For a Christian assessment, see Ronald H. Nash, Social Justice and the Christian Church (Milford, Michigan: Mott Media, 1983).
[3] H[arold] G [S]tigers, “(sedek), justice, rightness,” Theological Wordbook of the Old Testament, R. Laird Harris, Gleason L Archer, Jr., Bruce K. Waltke, eds. (Chicago: Moody Press, 1980), 2:752–755. In English, “justice” is almost entirely Old Testament language while “justification” and “justified” and “justify” are New Testament language. But all are virtually synonymous with “righteousness” or its cognates.
[4] On the conflict between modern, alleged Christian, interpretations of justice and the biblical view, see Joseph Boot, The Mission of God (St. Catharines, Ontario, Canada: Freedom Press, 2014), 157–160.

Christians, Expect Nothing Less Than Victory

Posted on January 28, 2017


Introduction to Victory


The Bible is festered with God’s promises. By one count, there are 7,487 promises by God to man in his Word.[1] Every section of the Bible contains God’s promises. Every book features God’s promises, directly or indirectly. If we got rid of God’s promises, we’d lose the Bible. We’d also lose the Christian Faith, which rests squarely on the promises of God. No promises, no salvation.

Here I’ll follow just a single line of promises, the most prominent line. I’ll begin where God begins — in the book of Genesis. This is where we always should begin. We must learn to read our Bibles in the sequence that God wrote it — from beginning to end, and not simply jump into the middle.


Genesis 3:15


Let’s begin specifically in Genesis 3:15, the first redemptive promise in the Bible:


“ … I will put enmity [hostility] between you and the woman, and between your offspring and her offspring; he shall bruise [crush[2]] your head, and you shall bruise [crush] his heel.”


Adam and Eve had fallen into sin, and God pronounced his curse on sin. But his curse was accompanied by a promise. God’s purposes in the world would not be frustrated by Satan. The entire course of the rest of the Bible is a description and a fulfillment of this promise.

God focused his blessing and judgment not chiefly on Eve and the serpent, who was possessed by Satan,[3] but on each of their respective offspring. Early in its history, the church understood the (single) offspring of the woman to be none other than the Messiah, Jesus Christ of Nazareth. This verse is called the protevangelium: the first Gospel promise. The (plural) offspring of the serpent is humans enslaved in his diabolical kingdom. “Offspring” is both individual and collective.[4] The offspring of the woman is Jesus Christ, and that includes all united him by faith (Gal. 3:26–29). The offspring of the serpent is perhaps an idealized antilord, and that includes all united to him in unbelief (Jn. 8:44–45).[5]

This traditional interpretation is verified in the New Testament itself. Paul promises the Roman church, “The God of peace will soon crush Satan under your feet” (16:20). For Paul, Jesus Christ is God’s agent for accomplishing the Satan-crushing work (see vv. 18, 25–26). It’s impossible to believe that this language of crushing Satan under foot is taken from anywhere but Genesis 3:15. If this is true, then Genesis 3:15 must be talking about Jesus Christ.

This inference is verified in Revelation chapter 12. We read symbolically of the great Dragon (“the ancient serpent,” v. 9) who is poised to consume the offspring, the man-child, of the woman. The male offspring was the “one who is to rule all the nations with a rod of iron” (v. 5). Clearly, this is Jesus Christ. The woman as an individual is likely Mary, the new Eve, the mother of Jesus; but collectively the woman is the Jewish nation, which birthed our Lord. Immediately after his birth, the child is snatched up to heaven, while God’s great army of angels wages relentless war against Satan and his hosts. We read, “And the dragon and his angels fought back, but he was defeated” (v. 7; see also v. 10). This is a symbolic fulfillment of Genesis 3:15, and Jesus Christ is the offspring of the woman who fulfills it.

God says he creates hostility between these two offspring. The course of history is the great cosmic conflict between the children of God and the children of the devil. It is a holy war,[6] the greatest and most momentous war in history. The woman’s offspring will win, but not without a great conflict, and at great cost. The serpent will crush the heel of the woman’s offspring. No doubt this refers chiefly to the agonizing death of Jesus Christ, but also to the suffering of the church at the hands of Satan and an ungodly world (1 Pet. 2:21). Like our Lord, we will be victorious, but the victory won’t be easy.[7]

We don’t often understand the magnitude of this victory because we don’t understand the magnitude of the sin that it is calculated to overcome. Sin wreaks havoc everywhere it touches, and it touches everything in the created order.[8]

Sin wreaks havoc between man and his fellow man. Right after our first parents were expelled from the Garden of Eden, their oldest son Cain murdered their youngest son Abel.

Sin wreaks havoc between man and his environment. God cursed the created order, not because it’s evil itself, but because of man’s sin. Man’s task of stewarding creation is now a burden to him. The animals aren’t in full harmony with man. The weather, the environment, can be destructive to man’s purposes.

Sin wreaks havoc within man himself. When Adam and Eve sinned, they experienced a strange new sensation: guilt. This is why they sewed fig leaves to cover their nakedness and hid themselves from God. Sin disrupted their internal peace and order, what God calls the “heart.”

Finally, and most importantly, sin wreaks havoc between man and God. Man hides from God. Man is at war with God, and man born into the world is God’s enemy (Rom. 5:10; Eph. 2:3).

Sin poisons everything it touches, and it touches everything. All humanity participates in Adam’s sin (Rom. 5:12f.), including humanity today. Our world is a sinful world. The poison is everywhere, inside us and outside us, everywhere we turn. It poisons our education. It poisons our politics. It poisons our technology. It poisons our science. It poisons our art. It poisons our music. Evil is pervasive.

But God sent Jesus Christ to crush the evil. That’s the Gospel promise of Genesis 3:15.


Psalm 110:1


There’s the related promissory metaphor in Psalm 110:1 —


The LORD says to my Lord: “Sit at my right hand, until I make your enemies your footstool.”


This is the same general idea we find in Genesis 3:15. “Both phrases,” writes Walter C. Kaiser, Jr., “were oriental pictures from the ancient Near East of vanquished mortals: they laid face down prostrate before the conquering monarchs often forming nothing more than a footstool for his throne.”[9] What’s especially riveting about this passage is that it’s the most frequently quoted Old Testament verse by New Testament speakers and writers — a whopping 22 times.[10] Apparently, they thought it was profoundly significant. It also just happens to be a promise.

The right hand of the ruler is the place of the vicegerent, the joint ruler. He sits next to the king and shares in his kingship and authority.[11] In Psalm 110:1, Jehovah says to his chosen One that he has bruised his enemies under the feet of the one sharing his rule, and he simply uses them as his footstool.

The New Testament makes clear that the ruler sitting next to the universal king is none other than the Lord Jesus Christ.

First, in Peter’s Pentecostal sermon a few weeks after our Lord’s ascension, he directly ties that ascension to our Lord’s assuming the heavenly throne from which he rules next to the Father (Ac. 2:22–36). Jesus rose from the dead in great triumph, ascended to his heavenly throne, and from that throne he rules the world. It’s from that throne that Jesus showers his gifts on his citizens. At Pentecost, of course, those gifts included the mighty, onrushing power of the Holy Spirit to begin spreading this kingly gospel to the world. That’s how Peter interpreted Psalm 110:1.

Second, in 1 Corinthians 15, Paul adds to that interpretation. He lays out the sequence of redemptive history: Adam sinned and brought death to the world, but Jesus Christ brought life — resurrection life. Our Lord rose from the dead, and as a result, he reigns over the earth, subjugating all enemies under his feet. After he has subdued all his enemies, he’ll deliver the kingdom back to God the Father, at which time death itself will be destroyed (vv. 21–28). He’s reigning until all his enemies are crushed under his feet (see also Phil. 2:5–11). His reign is progressive. It’s a progress to victory.

Third, in Hebrews 10:12–13 we read this —


But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet.


The writer of Hebrews adds a twist to the interpretation of Psalm 110:1. He’s intent to argue that our Lord’s atoning death is far superior to the old covenant sacrifices, and that one of its goals was precisely to install Jesus Christ as victor over his enemies. In other words, Jesus’ death on the cross is designed to crush the head of his enemies. This is just what we expect after reading Genesis 3:15 and Psalm 110:1. It’s at the cross that he crushes his enemies.


Victory Assured


Synthesizing these texts, here’s the picture we get: God created a good world, but Satan used the serpent to lead Adam to sin. That sin poisoned all humanity. But God promised that he would use his Son to crush Satan and sin. Jesus came to earth to crush his sinful enemies under his feet, which is what he did at the cross and resurrection. He ascended to his Father’s throne and assumed his royal position as ruler of the cosmos. He will reign until all of his enemies are placed under his feet. God sent his Son to defeat evil, and he tells us how he will defeat that evil.

In many ways, Genesis 3:15 and Psalm 110:1 lay out the basic Biblical worldview: Creation-Fall-Redemption.[12] God created a good world, and employed man created in his image as his deputy to steward that world, but Satan led man to sin. God’s solution is to send his Son to redeem man in order to restore him to his exalted, pre-Fall position. Satan thought he was destroying God’s good world, but through Jesus Christ, God gets the last laugh.[13] God’s destroying evil by means of his Son, Jesus Christ.[14]

[1] Herbert Lockyer, All the Promises of the Bible (Grand Rapids: Zondervan, 1964), 10. See also Samuel Clarke, Precious Bible Promises, [Kindle edition], retrieved from
[2] “zera‘, Sowing, seed, offspring,” W[alter] C. K[aiser], Theological Wordbook of the Old Testament, R. Laird Harris, Gleason L Archer, Jr., Bruce K. Waltke, eds. (Chicago: Moody Press, 1980), 1:253.
[3] The serpent spoke as a human being, one with first-hand knowledge of God, and not simply as an emissary. See Walter C. Kaiser, Jr., Toward an Old Testament Theology (Grand Rapids: Baker, 1978), 77.
[4] Bruce K. Waltke observes that “seed” is primarily collective in the case of the serpent, since the woman’s seed persistently struggles against it over time, but the woman’s seed is individual, since “we expect an individual [in contrast to a group] to deliver a fatal blow [to the single head of the serpent].” See his Genesis (Grand Rapids: Zondervan, 2001), 93. Still, there can be no doubt that a collective seed of the woman is implied as those united to the head-crushing Messiah (see Rev. 12:17). See also E. W. Hengstenberg, Christology of the Old Testament (McLean, Virginia, MacDonald, n.d.), 1:15–16.
[5] The ensuing battle is between the family of the woman (God’s offspring), and the family of the serpent (Satan’s offspring), with Jesus and Satan as the respective covenant representatives. See Meredith G. Kline, Kingdom Prologue (Overland Park, Kansas: Two Age, 2000), 133.
[6] Ibid.
[7] “God’s judgment reveals that suffering plays a part in those who identify with God’s overcoming of the Serpent. As a result, morality will not be confused by pleasure and reward. Adam and Eve must serve God out of a desire for righteousness, not from a desire for self-gratification, which originally led to this place of judgment,” Bruce K. Waltke, Genesis, 94.
[8] Francis A. Schaeffer, Genesis in Space and Time, in The Complete Works of Francis A. Schaeffer (Westchester, Illinois: Crossway, 1982), 2:69–71.
[9] Walter C. Kaiser, Jr., Toward an Old Testament Theology, 78.
[10] Mt. 22:44; 26:64; Mark 12:36; 14:62;16:19; Lk. 20:42, 43; 22:69; Ac. 2:33; 7:49-56, Rom 8:34; 1 Cor. 15:25; Eph. 1:20; 2:6, Col 3:1; Heb. 1:3; 1:13; 8:1; 10:12-13; 12:2, 1 Pet. 3:22; Rev 3:21.
[11] W. S. Plumer, Psalms (Carlisle, Pennsylvania: Banner of Truth, 1867, 1990), 973.
[12] Herman Dooyeweerd, Roots of Western Culture (Ancaster, Ontario, Canada: Paideia Press, 2012), 28–36.
[13] Jack Crabtree, “Satan and the Significance of Easter,”, accessed March 5, 2015.
[14] Excerpted from P. Andrew Sandlin, Crush the Evil (Coulterville, California: Center for Cultural Leadership).

A Very Different Kind of Populism

Posted on January 22, 2017


Both supporters and critics of President Donald Trump’s political philosophy, to the extent that he consciously embraces one, refer to it as populism and invoke the name of that early American populist, President Andrew Jackson, for a comparison. President Trump’s populism was evident in his inauguration address, and therefore it might be interesting to consider it in light of Andrew Jackson’s own March 4, 1829 inaugural address.


President Jackson immediately invoked the U.S. Constitution that he took his oath to withhold. He felt bound by the Constitution and consequently must work closely with Congress:


As the instrument of the Federal Constitution it will devolve on me for a stated period to execute the laws of the United States, to superintend their foreign and their confederate relations, to manage their revenue, to command their forces, and, by communications to the Legislature, to watch over and to promote their interests generally. And the principles of action by which I shall endeavor to accomplish this circle of duties it is now proper for me briefly to explain.


Jackson knew that his power was limited by the Constitution and was committed to avoid violating those Constitutional limitations:


In administering the laws of Congress I shall keep steadily in view the limitations as well as the extent of the Executive power trusting thereby to discharge the functions of my office without transcending its authority.


Jackson was a firm believer in states’ rights. He was careful about arrogating to the federal government the prerogatives that the Constitution grants the states:


In such measures as I may be called on to pursue in regard to the rights of the separate States I hope to be animated by a proper respect for those sovereign members of our Union, taking care not to confound the powers they have reserved to themselves with those they have granted to the Confederacy [federal government].


Jackson knew that deficit spending by the federal government is dangerous, that a debtor nation threatens its own independence, and that careful spending will protect against bad economic habits, both in private and public lives:


The management of the public revenue — that searching operation in all governments — is among the most delicate and important trusts in ours, and it will, of course, demand no inconsiderable share of my official solicitude. Under every aspect in which it can be considered it would appear that advantage must result from the observance of a strict and faithful economy. This I shall aim at the more anxiously both because it will facilitate the extinguishment of the national debt, the unnecessary duration of which is incompatible with real independence, and because it will counteract that tendency to public and private profligacy which a profuse expenditure of money by the Government is but too apt to engender. Powerful auxiliaries to the attainment of this desirable end are to be found in the regulations provided by the wisdom of Congress for the specific appropriation of public money and the prompt accountability of public officers.


Jackson (a military hero) knew that while a national army is necessary, it should not be enlarged in a time of peace and, in any case, the most effective protection against foreign invasion is a large, well-equipped and -trained militia:


Considering standing armies as dangerous to free governments in time of peace, I shall not seek to enlarge our present establishment, nor disregard that salutary lesson of political experience which teaches that the military should be held subordinate to the civil power. The gradual increase of our Navy, whose flag has displayed in distant climes our skill in navigation and our fame in arms; the preservation of our forts, arsenals, and dockyards, and the introduction of progressive improvements in the discipline and science of both branches of our military service are so plainly prescribed by prudence that I should be excused for omitting their mention sooner than for enlarging on their importance. But the bulwark of our defense is the national militia, which in the present state of our intelligence and population must render us invincible. As long as our Government is administered for the good of the people, and is regulated by their will; as long as it secures to us the rights of person and of property, liberty of conscience and of the press, it will be worth defending; and so long as it is worth defending a patriotic militia will cover it with an impenetrable aegis. Partial injuries and occasional mortifications we may be subjected to, but a million of armed freemen, possessed of the means of war, can never be conquered by a foreign foe. To any just system, therefore, calculated to strengthen this natural safeguard of the country I shall cheerfully lend all the aid in my power.


Most importantly, Jackson did not consider himself particularly wise or brilliant, but looked to his predecessors and, in particular, the Founders of the United States for guidance. Above all, he craved God’s blessing in undertaking his herculean task as President:


A diffidence, perhaps too just, in my own qualifications will teach me to look with reverence to the examples of public virtue left by my illustrious predecessors, and with veneration to the lights that flow from the mind that founded and the mind that reformed our system. The same diffidence induces me to hope for instruction and aid from the coordinate branches of the Government, and for the indulgence and support of my fellow-citizens generally. And a firm reliance on the goodness of that Power whose providence mercifully protected our national infancy, and has since upheld our liberties in various vicissitudes, encourages me to offer up my ardent supplications that He will continue to make our beloved country the object of His divine care and gracious benediction.


As much as historians might refer to Jackson as populist, his speech from our historical vantage point looks a great deal like an iteration of the republican philosophy of the Founders. The uncompromising notes of Constitutional fidelity, checks and balances, states’ rights, cautious economics, a modest military, historic precedence, and Christian devotion would be just the notes — and were the notes — rung by Washington and Jefferson.


Today’s populism of both Right (Trump) and Left (Bernie Sanders) could learn a great deal from Jackson’s populism — and that of the Founders.

What Noah Can Teach Today’s Protestants

Posted on December 3, 2016


The biblical narrative of Noah doesn’t fit neatly into the contemporary paradigm of the Protestant Reformation. But understanding Noah will assist us in returning to a truly biblical and balanced reformation in church and culture.


Noah obeyed God comprehensively


Noah obeyed God to the letter. That’s the meaning of “he did all that God commanded him” (Gen. 6:22). The emphasis is on the comprehensiveness of his obedience. Faith is obedience, and faith issues in obedience. If we believe God, if we take God at his word, we obey, and we obey comprehensively. We aren’t cafeteria Christians. We don’t choose what to obey and what not to obey. Noah didn’t say, “I believe God, and I’ll build and ark for me and my family, but this business of constructing a boat to haul hundreds of animals is excessive. God doesn’t expect me to go to such lengths.” Or, “Why does it have to be 300 by 50 by 30 cubits? God is so arbitrary. I’ll do my own engineering calculations and then decide.” No. Noah had faith that God knew better than he did, so Noah obeyed to the letter. Noah didn’t see himself as wiser or more advanced or more “progressive” than God. Noah believed God, and he acted on his belief — as all true faith results in godly action.


As a result, God favored Noah. We might say that, in an evil culture, Noah was God’s favorite (Gen. 6:8). God destroyed the entire world except for Noah and his family. That’s how much God favored Noah. Noah rubbed shoulders with God; that’s the literal meaning of “Noah walked with God” (Gen. 6:9). Noah took God at his word. And Noah obeyed God to the letter. This is why God favored Noah.


What Roman Catholicism taught


Christians haven’t always been entirely comfortable with this truth, particularly those in the Protestant Reformation tradition. That tradition was launched as a result of the questions: Whom does God favor, and how, and why? In the medieval era, the Roman Catholic Church taught salvation is by both faith and works. God sent his Son to die on the Cross to save us. If we exercise faith in him and perform good works, he will justify us, or declare us righteous, on the final day. These good works were all wrapped up in the sacramental system of the church: baptismal regeneration, the mass, indulgences, and purgatory. The church itself, in effect, stands in for Jesus Christ. To get into Jesus Christ, you must first get into the church.


What the Protestant Reformation taught


The great rediscovery of Martin Luther is that salvation is not by what we can do, but by what Jesus Christ has done on the Cross. By simple faith we trust in him, and his righteousness becomes ours. The Reformation was a recovery of Pauline theology. We are saved by grace through faith and not of ourselves or our good works (Eph. 2:8–10). The Reformation re-situated the gospel at the center of the church. This means that it re-situated salvation by Christ alone at the heart of the church. You get into the church by first getting into Jesus Christ.


The Reformation (over)reaction


In practice, this meant that every recovery of the great cause of the Reformation also included a deep suspicion of good works and obedience. This is just what the early Roman Catholics had predicted would happen. It’s not what should happen. Reformation teaching, properly understood, does not entail suspicion of good works and obedience. John Calvin made his point abundantly clear. For him, the central truth of soteriology is union with Jesus Christ.[1] When we become one with Jesus Christ by faith, we do not get only justification; we get sanctification. In other words, God saves us apart from works, to good works. And if we do not perform good works, we only prove that we have not been justified.


Did God favor Noah because of his good works?


But this was a relatively technical point for many people, and for them the Reformation truth reduced largely to this: “I’m saved by grace apart from works, and I dare not stress good works. If I do, I’ll undermine the work of the Cross.”


So when they come to the Bible’s teachings like those about Noah (and there are many others in the Bible, and not just in the book of James), they get uncomfortable. They’re often at pains to make sure we don’t understand Moses to be teaching that Noah gained God’s favor by good works. But the fact is, this is precisely what Moses is teaching. He’s teaching that Noah was God’s favorite because he loved and obeyed God. The book of Hebrews teaches the same thing (11:7). His faith was an act of obedience, and his faith led to further obedience. The implication of the alternative is just as true: if Noah hadn’t believed God; if he hadn’t walked with God; if he hadn’t obeyed God, he would’ve perished with the rest of the world.


The teaching of Genesis 6 isn’t that Noah and his family were just as depraved as the rest of the world, but that God sovereignly selected Noah and protected him from the flood. There is nothing whatsoever in either Genesis or Hebrews to give us that idea. That Noah found favor with God does not mean that Noah was an abject sinner, but that in the abundance of God’s love, he saved him anyway by grace alone. If that’s what happened, Moses missed a golden opportunity to tell us.


What Moses is and isn’t teaching


Make no mistake: no one is sinless. Were it not for God’s grace (gift), Noah could not have walked with God, trusted God, obeyed God. Noah was saved the way everyone else in the history of the world has been saved: by the atoning blood of Jesus Christ, the pre-Christian saints looking forward in prospect, and the Christian saints looking back in retrospect. We’re saved by the blood and resurrection of Jesus. We gain Jesus’ righteousness by our faith and not by our works (Tit. 3:5).


But this isn’t the point that Moses is making. It’s also not the point that the writer of Hebrews 11 is making. Nor is it the point that James is making. Nor is it the point that many other biblical writers make, including Paul (see Rom. 2:6–7; 6:3–4), although all of them believed in salvation by grace through faith. Their point, however, is that God favors those who love and obey him, and he disfavors those who do not love and obey him. And this point is taught so clearly and frequently in the Bible, that we almost have to work hard to miss it.


Moses isn’t trying to teach us about justification or even about sanctification.[2] He’s telling us why Noah was God’s favorite, and, by implication, how we can be God’s favorites too. He’s telling us why God judged almost the entire world, and what we ourselves can do to avoid God’s judgment. He’s teaching that obedient faith, and obedience that results from Faith, are the only way to please God and the only way to avert God’s judgment.




According to Moses, if you want God’s favor, trust in him and obey him. If you want God’s judgment, do not trust him and disobey him.


God has not complicated how we please him. Noah was living proof.


It’s about time many Protestants today allow Moses’ truth about Noah to shape their own view and practice of salvation, faith, and obedience.



[1] Alister McGrath, Iustitia Dei (Cambridge, England: Cambridge University Press, 1986), 2:37–39.
[2] For a superb treatment on the relation of justification and sanctification in our union with Jesus Christ, see John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge (Peabody, Massachusetts: Hendrickson, 2008), [Bk. 3, Ch. 16, Sec. 1], 523.

But What Made America Great in the First Place?

Posted on November 30, 2016



We just concluded a convulsive political season. It’s a relief to enter the peaceful Advent season. The politics of the Incarnation of Jesus Christ includes the One who carries the government on his shoulders (Is. 9:6). His are the politics of redemption, grace, and obedience. His goal is nothing less than worldwide dominion, and his politics, which is perpetuated not by the power of the sword but by the power of the sword of the Spirit, cannot fail.


Donald Trump’s winning campaign slogan was: “Let’s Make America Great Again.” It’s a fine slogan, but how can we make America great again if we don’t know what made it great in the first place? I know what made our country great: a reliance on the Almighty God. Our nation was founded on Christian truth. It was never an explicitly Christian country launched by all Christians, but it was instituted by people who assumed a Christian worldview. That worldview is woven into our founding documents and institutions (see John Eidsmoe’s Christianity and the Constitution). Since the Founders devised our system to work only in a Christian context, to abandon Christianity is to assure the erosion of our nation. America was never designed to work without Christianity — and it won’t.


The election might have de-accelerated our cultural apostasy (that remains to be seen). If it does, we can be grateful. One thing is certain: nothing less than a recovery of Christian culture will assure God’s persistent blessing on our nation.


CCL is all about that recovery, and our work in these chaotic, divisive times is imperative more than ever.


To redouble that recovery, we need prayer, and we need money. We need to increase our budget $36,000 ($3000 a month) in 2017. If you don’t support CCL monthly and can instruct your bank to send $50 or more monthly, that would help greatly.


So would churches that add CCL to their monthly budget.


If you already donate to CCL annually but can also give monthly, that would be a great movement forward.


Of course, if you can give a large, year-end gift contributing a chunk of that $36,000, that would certainly work too.



You can donate to CCL (tax-deductible) here




I’m deeply grateful for all of you who give so sacrificially and so faithfully.


Before Christmas I’ll send to all donors my booklet Crush the Evil: God’s Promises Heal Man’s Pessimism. If you want a copy, please send a gift right away. The Honorable William Graves’ Prudent Jurisprudence: Essays on Constitutional Liberties and Law, Jeff Ventrella’s Putting the “Human” Back in “Human Rights,” and Joe Boot’s The Self-Destructive Doctrine of Islam should be out early next year.


Brian Mattson, Senior Scholar of Public Theology, has been traveling the country and in France lecturing on Christian culture. His book Politics and Evangelical Theology is a trenchant defense of an explicitly Christian politics. His podcasts for Dead Reckoning are a model of thoughtful but humorous analysis of our culture.


Richard A. Sandlin was married this past summer (to Samantha née Matheson) and is finishing his Ph.D. dissertation at the University of British Columbia.


Bill Blankschaen, our Director of Development and Junior Scholar of Cultural Theology, co-authored with Erick Erickson You Will Be Made to Care: The War on Faith, Family, and Your Freedom to Believe. He continues to work with prominent Christian conservatives to hone their message for impacting our culture for Jesus Christ.


There’s much more re-Christianizing work we’re planning: more preaching and lectures and symposia around the country (and overseas), more web articles and essays and video and audio, and more strategic contacts with young cultural leaders. Much, much more.


That’s how we retake lost cultural ground.


Please help us this year’s end to retake that ground. Our children and grandchildren’s future depends on it.


Skeptical Conservatism versus Sola Scriptura

Posted on November 21, 2016


One striking difference between our 18th and 19th century forebears and us is their repeated emphasis on prayer and our comparative de-emphasis of it. They prayed frequently and fervently. We pray infrequently and languidly. They called prayer meetings. We call staff meetings. They had revival and reformation. We have apathy and apostasy. A leading reason for these distinctions is that they were inclined to believe what God said about prayer. We are often less confident in God’s word when it comes to his promises about prayer. A blunter way to say this is: we commit the sin of unbelief.


God’s faithfulness in not answering prayer?


A Southern Baptist writer firmly committed to the Reformation truth of sola scriptura (the Bible alone) recently explained what God’s faithfulness is not. He enlisted unanswered prayer as a prime topic. He argued that even when God doesn’t answer the requests of his children, he remains faithful. If we suppose that only when things are going well for us is God faithful, we implicitly endorse the false “prosperity gospel” and the “prosperity God.” He is correct in principle: God is faithful even when our life’s circumstances are less than we desire. God is faithful whether we consider him faithful or not.

But the author never gets around to articulating another, and more important, truth; and because he does not, he leaves an incomplete impression: that God’s faithfulness is not verified by answered prayer that improves our lot in life. This assumption is so false and the Bible is so clear and abundant about the truth of answered prayer that it is almost an embarrassment that one must document it. Here, I’ll note only four texts from the Psalms:

This poor man cried, and the LORD heard him and saved him out of all his troubles.” (Ps. 34:6)

Delight yourself in the Lord, and he will give you the desires of your heart. (Ps. 37:4)

I love the LORD, because he has heard my voice and my pleas for mercy. (Ps. 116:1)

I thank you [God] that you have answered me and have become my salvation. (Ps. 118:21)

The New Testament is equally clear. God promises to answer the simple, heart-felt prayers of his children:

Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven. (Mt. 18:19)

Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. If you ask Me anything in My name, I will do it. (Jn. 14:13-14)

Truly, truly, I say to you, whatever you ask of the Father in my name, he will give it to you. Until now you have asked nothing in my name. Ask, and you will receive, that your joy may be full. (Jn. 16:23b–24)

Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. Or which one of you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent? If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! (Mt. 7:7-11)

The texts could be — and are — multiplied.[1]


Sola Scriptura undermined


Too many Christians formally committed to sola scriptura, however, are shy about these texts, which means: shy about taking God at his word. They seem eager to defend God’s honor in asserting that his faithfulness includes not answering our prayer. Heaven forbid we claim God is not faithful if he does not keep his word, in spite of the fact that this is just what the godly claimed in the Bible (Ex. 32:11–14; Jud. 6:1–18; 2 Chr. 20:1–12). They knew God’s promises, and they expected him to fulfill his promises, and if he did not, he was not being faithful. This is why in Malachi 3:10 God charges a faithless and rebellious Israel, “put me to the test,” that is, trust me to prove to yourself whether my word is true. For us to scoff at this way of speaking to God, considering it sub-Christian, is simply rank unbelief decorated with a pious veneer. To refuse to hold God to his word is not a shining example of piety; it is a tragic example of faithlessness.


God’s revealed word or his covert counsel?


The biblical approach is too brazen for some Christians, however, particularly those most eager to defend God against the calumny that somebody prayed and God did not answer and, therefore, they were disappointed and have come to believe that God either isn’t real or isn’t a caring God. After all, our prayers these days are too often not answered, and this cannot be our fault due to our unbelief. There must be some other explanation. For example, God has a secret, eternal, unrevealed, covert plan that contradicts his written word; and if we actually knew his hidden intentions, we could safely ignore his written promises that contradict them.[2] The fact that the Bible teaches that our unbelief can and does sometimes contribute to unanswered prayer is an unpleasant prospect that congregations don’t like to hear, but the Bible does teach it (Mk. 6:1–6; 11:22–24; Jas. 1:6). Methodist minister E. M. Bounds wrote, “The millions of unanswered prayers are not to be solved by the mystery of God’s will. We are not the sport of his sovereign power. He is not playing at ‘make-believe’ in his marvelous promises to answer prayer.”[3]

Today unbelief is not a sin preachers are inclined to expose as nearly as preachers did in the past, despite the fact that unbelief is a damning sin, perhaps the most damning sin (Jn. 3:17–18). Instead we say that unanswered prayer is a result of God’s covert purposes not disclosed in his written word, and in this way we contradict sola scriptura while preserving our reputation of glorifying God. But God is not glorified when we blame our unbelief on his alleged covert purposes.[4]


The “triumph” of unanswered prayer?


The pastor of possibly the most noted historic evangelical church in the nation preached a message titled, “The Triumph of Unanswered Prayer.” No saint in the biblical record could have conceived of preaching or believing such a thing. The pastor is properly concerned with those Christians who lose faith because they have suffered great pain and illness and have not gotten their prayers answered, and have resolved never to pray again. The pastor’s intentions are pure, but his construction is wrong. The Bible nowhere teaches that the Christian should rejoice when God does not answer prayer. If God does not answer prayer, the Bible supplies other explanations than his covert intentions that contradict the promises of his word: unbelief (Jas. 1:6–8), inward iniquity (Ps. 66:18), despising God’s law (Pr. 28:9), self-indulgence (Jas. 4:3), and Satanic interference (Dan. 10). Conflict with God’s covert, unrevealed desires is not offered as an explanation for unanswered prayer.


The new “liberal evangelicals” at prayer


Many of the same conservative Protestants who castigate their benighted evangelical and Pentecostal brothers and sisters or “liberal evangelicals” for adjusting the Bible to their own experience have no problem adjusting the Bible to their own experience when it means suggesting that they lack faith in God’s promises to answer the simple, heart-felt requests of his people. They explain away passages that unambiguously promise that God will answer the faith-filled prayers of his people. Since the Bible plainly teaches that homosexuality is sin, they correctly rebuke those “liberal evangelicals” who twist the Bible into saying what it plainly does not. But when it comes to biblical promises about answered prayer, they adopt the skeptical methodology of the very people they criticize; they believe the Bible only when it’s convenient. The “Bible alone” rules — except when we find God’s promises inconvenient.


Christian antisupernaturalism


This is one aspect of the creeping antisupernaturalism that afflicts the orthodox, though we would be the last to admit that Enlightenment antisupernaturalism has impacted our thinking (that problem is for liberals, not us). We are quite certain that God exists and that he upholds the world and that he regenerates believing sinners. But we are less audacious when it comes to God’s interference in creation in response to our crying out to him in prayer. “[T]he biblical writers and those to whom they wrote were predisposed to supernaturalism.”[5] By contrast, we are predisposed to naturalism. Our default is to appeal to antisupernatural explanations of events in history and our lives unless a supernatural explanation alone will suffice. This is to reverse the biblical order.

Skeptical conservatives know that the Bible does not promise that God will answer every possible faith-filled prayer of his people, and they point as verification of this thesis to (1) David’s prayer for his child with Bathsheba, (2) Jesus’ prayer in Gethsemane, and (3) Paul’s prayer for the removal of the “thorn” of his flesh. They are quite right. What they often do not assert is that these are likely the only examples in the Bible of clearly unanswered prayers for the godly.[6] When we read the Bible, we arrive at some amazing statistics. Even apart from the Psalms, which are full of prayers, “[T]he Bible records no fewer than 650 definite prayers, of which no less than 450 have recorded answers.”[7] That’s a fascinating proportion. Probably more than 450 of the prayers in the Bible were answered. Still, that’s almost 70% of answered prayers that we know of. If we knew the entire story, the proportion surely would be much higher.


Righteousness versus the “health-and-wealth” gospel


The reluctance to embrace such audacity is driven partly by aversion to the “prosperity gospel” or “health-and-wealth gospel,” according to which God exists to glut his children with all of life’s lustful bounty that their carnal minds desire. But the Bible is quite clear that such an approach is wrong. God does not answer prayer to satiate our own lusts (Jas. 4:3). More significantly, we learn from James 5:16 that it is the effectual prayer of righteous persons that obtains answers in heaven’s court. Righteous people pray righteous prayers. God is not interested in the prayers of lust-drenched, narcissistic people. The biblical promises of answered prayer are directed to Christians who wish above all things to please God.

In the words of Grant R. Osborne, “God is sovereign and can say ‘no [to our prayers],’ but we should not expect God to reject our requests.”[8] The default assumption of Christians is that God will answer their prayers. To shy away from this truth is to bear an evil heart of unbelief (Heb. 3:12).




In 1915 Moody Press published a book by Charles Blanchard, the second president of Wheaton College, arguably the most prominent evangelical college in the country (both then and now). The full title was Getting Things from God: Great Chapters on Prayer. A chief theme of the book is that answered prayer means getting from God precisely what we pray for. He abhorred the prevalent idea (both then and now) that “no” from God is an answer to prayer. Answered prayer, according to Blanchard, denotes that God gives his children what they ask him for. It is almost inconceivable that any evangelical college president today would write a book with this title and argument. Reviving prayer as a mighty force in the church and culture is simply not high on the evangelical agenda. And then we puzzle over the paltry influence of Christianity in church and culture.

But the Bible everywhere expects God’s people to expect God to do just what he says he will do — including, perhaps especially, to answer the prayer of his righteous, faith-filled people. It also declares that God will not answer the prayers of those who do not expect him to work — in other words, unbelieving, doubtful people cannot expect God to answer their paltry, unbelieving prayers:

If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. For that person must not suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways. (Jas. 1:5-8, emphasis supplied)

Protestant reformer John Calvin asks,

What kind of prayer would this be? “O Lord, I am indeed doubtful whether or not thou art inclined to hear me; but being oppressed with anxiety I fly to thee that if I am worthy, thou mayest assist me.” None of the saints whose prayers are given in Scripture thus supplicated. Nor are we thus taught by the Holy Spirit, who tells us to “come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need,” (Heb. 4:16); and elsewhere teaches us to “have boldness and access with confidence by the faith of Christ,” (Eph. 3:12). This confidence of obtaining what we ask, a confidence which the Lord commands, and all the saints teach by their example, we must therefore hold fast with both hands, if we would pray to any advantage. The only prayer acceptable to God is that which springs (if I may so express it) from this presumption of faith, and is founded on the full assurance of hope.[9]

If the Bible is true, then we can expect that when with simple, honest, obedient faith we cry out to God for material provision, he will supply it. When we beg God to heal the sick, he will heal them. When we implore God to convert our unbelieving friends and relatives, he will convert them. When we pray and fast for God to send revival in the church and reformation the culture, that’s just what we will see. And if we do not receive these answers, we should persevere in prayer, and we should not warp the Bible to conform to our paltry experiences but ask whether we have not met the conditions God lays down for answering prayer.

We do not really believe the Bible if we do not believe God’s promises to answer prayer.

[1] See Herbert Lockyer, All the Prayers of the Bible (Grand Rapids: Zondervan, 1959).
[2] John Murray argues that God’s eternal decrees will sometimes contradicts his declared desires. He writes, “This is indeed mysterious.” I would suggest is it so mysterious as to court incredulity. See Collected Writings of John Murray (Edinburgh: Banner of Truth, 1982), 4:131.
[3] E. M. BoundsThe Complete Works of E. M. Bounds on Prayer (Grand Rapids: Baker, 2004), 186.
[4] 1 John 5:14 promises, “And this is the confidence that we have toward him, that if we ask anything according to his will he hears us.” To define “will” as God’s covert, unrevealed purposes is gratuitous. God’s will is revealed in his word.
[5] Michael S. Heiser, The Unseen Realm (Bellingham, Washington: Lexham Books), 18.
[6] E. M. BoundsThe Complete Works of E. M. Bounds on Prayer, 197.
[7] Herbert Lockyer, All the Prayers of the Bible, 5.
[8] Grant R. Osborne, “Moving Forward on our Knees: Corporate Prayer in the New Testament,” Journal of the Evangelical Theological Society, 53/2 (June 2010), 257.
[9] John Calvin, Institutes of the Christian Religion, Bk. 3, Ch. 20, Sec. 7,, accessed November 21, 2016.

The Cosmic War Zone

Posted on October 21, 2016



The spiritual electromagnetic spectrum


Detecting the intersection of the seen and unseen worlds is much like considering the electromagnetic spectrum.[1] There’re all sorts of waves surrounding us, though we can see only a portion of that spectrum. But the fact that we can’t see microwaves and gamma rays, doesn’t mean they’re not there. The problem is not with the reality. The problem is that our eyesight is limited. The biblical writers are “predisposed to supernaturalism.”[2] We, by contrast, are usually predisposed to naturalism, and enlist the supernatural only when we’ve exhausted all natural explanations. If we want to get back to the biblical world, we’ll need to get back to more supernatural explanations. The invisible world is no more an illusion than the visible, and these worlds are not identical, but they are interpermeable.


Our problem spiritually is that the Enlightenment has shaped our worldview more than we might want to admit. The Enlightenment has produced a number of benefits for the modern world but, unfortunately, it also gradually led us to abandon the reality of the unseen world. This means in the end that there is no God, because God is spirit. Some of the early Enlightenment religionists didn’t want to go that far, so they embraced deism. This is the idea that God is the Creator but that once he created everything, he simply let it operate according to his pre-established laws. He’s like a great watchmaker who created the watch and then got out of the way to watch it tick. That’s not the God of the Bible. The God of the Bible is actively involved in this world at all points. In the same way, the fallen gods of the Bible, and the demons and unholy spirits, are actively involved in the world at all points.


Two falls


The first fall wasn’t the fall in Eden. That was the second fall. We don’t know much about it, but we do know that it was the first fall that produced the second fall. The Bible (Is. 14) teaches that Lucifer, or the Star of the Morning, one of the heavenly beings, mounted an insurrection against the true God. He was the first revolutionary. He took a number of other angels or gods with him. Many of these are what we today call demons or fallen angels and even the gods, elohim.


Think about it. These fallen creatures were all there watching when God created the universe. In fact, in Daniel (4:13, 17, 23) these gods are called the “watchers.” Why? Originally they were charged with watching over God’s creation and reporting back to him. This is possibly what Satan’s initial assigned task was. The book of Job tells us he was observing the earth and reporting back to God. Of course, God doesn’t need anyone to report to him. He knows all things. But he has chosen to share his rule. Just as he shares his rule with man in the dominion mandate, so he shared his rule with angels and the elohim before creation. The fallen gods and angels failed in their insurrection against God, so they decided to disrupt his creation. They couldn’t overthrow God, so they decided to overthrow his other created beings, humanity. That’s where the fall in creation came from.


Aligned with the supernatural


All human choices in the Bible are aligned with heavenly beings. This alignment starts in earnest in Genesis 3. Spiritual warfare in history is at root the battle for this world: who will control us, what we will believe, how we will live, and what status the animals and plants and weather will have. Man was created to be God’s deputy, his vicegerent over creation, but Satan is constantly trying to enlist man for his side of the battle. He enlists not just man, but a nonhuman creation, including the weather, for his evil purposes. Since the fall, therefore, we’ve been in the midst of a cosmic war zone.[3] The supernatural evil is pervasive, just as the supernatural righteousness is.


All evil is not human


Have you noticed that when Jesus confronted those who are possessed by demons, he never laid the blame on them? Today we talk a lot about people’s sins that invite demon possessions, and they certainly can (Mt. 12:43–45). But Jesus looked at these poor, pitiful creatures as the victims of Satan’s hatred for God and for his kingdom. They were casualties of war. This of itself shows us that there’s great evil in the world, and it’s not the results of man sin but of Satan and his insurrectionist minions.


Sovereignty and evil


People sometimes ask the perennial question, Why do bad things happen to good people? The Bible’s answer is simple. Because there is great evil in the world. We can’t say, well, God is sovereign, and he could stop it. Of course he could. But in stopping evil he would have to stop the entire universe. He chose to create both human and nonhuman beings with the capacity for choices, and those choices are sometimes evil. This doesn’t mean they can overthrow his sovereignty. God can and will still accomplish his purposes, but he will accomplish them partly by means of human and nonhuman choices. And those choices, tragically, are often evil. In this way, God got can use sin for his own purposes without being the author of sin. God’s not the author of little babies being burned and buried alive by ISIS, but he’s still working all things for his own glory. In short, there is evil in the world, great evil, and it won’t overthrow God’s plan, but he is also not the source of it.


Victory assured, but battles rage


Jesus defeated Satan on the Cross, but this doesn’t mean that Satan’s entirely finished. A helpful metaphor (first employed by Oscar Cullmann) is D-Day in World War II. After the Allies invaded Normandy and moved into interior France, the war’s victory was assured. But that didn’t mean that there weren’t battles left to fight. The war was over in principle, but the battles — some of them the bloodiest of the war — certainly were not over.


God doesn’t annihilate sin; he defeats it


God has chosen not to annihilate Satan and his forces, but to get the victory for his people through great conflict over sin. He’s decided to defeat it, not abolish it. He could have abolished sin and the bloody Cross would never have been necessary, but then salvation would have been eliminated too. Think about that fact for a moment, because it’ll help you understand many things about Christianity and the Christian life. God allows Satan and his hosts to continue their work. God refuses to give Satan the satisfaction of accomplishing his will by simply abolishing evil. God accomplishes this will by defeating evil. This means that there’re great battles that we must fight, and they’re great battles of the heavenly realm.


The great battles both individually and culturally, from addictions to politics to abortion to greed to same-sex “marriage” to pride to vindictiveness to socialism are at root battles with the “principalities and powers.” God and Satan are both battling for the control of earth. The victory is assured, but the battles still rage.


This is ordinary life in the cosmic war zone.

[1] Meredith G. Kline, God, Heaven, and Har Magedon (Eugene, Oregon: Wipf and Stock, 2006), 4.
[2] Michael S. Heiser, The Unseen World (Bellingham, Washington: Lexham, 2015), 18.
[3] Gregory A. Boyd, God At War (Downers Grove, Illinois: InterVarsity, 1977), 98. I strongly dispute Boyd’s Open Theism but appreciate his valuable contribution to the idea of the warfare worldview.