Category: Uncategorized

Posted on

Reforming Youth Ministry (part 1–click on "Program Audio") From the White Horse Inn

WHI-1100 | Reforming Youth Ministry, Part 1

Something is wrong youth ministry today. Visit a typical youth program at a typical evangelical church and you’re likely to witness a lot of fun and entertaining activity, yet most Christian teens remain biblically and theologically ignorant, and statistics show that the majority of them will abandon church after high school. On this program, Michael Horton discusses many of the issues and problems related to contemporary views of youth ministry with special guest Brian Cosby, author of Giving up Gimmicks: Reclaiming Youth Ministry from an Entertainment Culture.

RECOMMENDED BOOKS
Giving Up Gimmicks
Brian Cosby
Grounded in the Gospel
Packer & Parrett
You Lost Me
David Kinnaman
RECOMMENDED AUDIO
Posted on

Bad Religion

The following is an interview at the National Post and may be read here.
 

I am anxious to read this book, as I think that the author has hit on something. I wonder though, if he will give due credit to theological liberalism that has done more to destroy the European and North American church than any other force. If one considers the role liberalism has played in the dismissal of Biblical authority on matters of life (abortion and euthanasia), sexuality, marriage, economics, politics, etc., it becomes clear that religious liberalism is the problem of the 20th century in the Western Church.

 Q&A: Author Ross Douthat says the U.S. is turning to ‘bad religion’

  May 11, 2012 – 9:21 PM ET | Last Updated: May 12, 2012 8:03 AM ET

Lucas Jackson/Reuters files

Lucas Jackson/Reuters files

Ross Douthat writes that after the decline of mainstream churches, the U.S. turned to extreme spiritual philosophies, such as those espoused by Oprah Winfrey.

Handout

Ross Douthat

There was a time when institutional Christianity was at the centre of American life because it stayed above partisan politics. A Christian leader could be a Republican or a Democrat, conservative or a liberal. A Martin Luther King and a Billy Graham could both promote civil rights and appeal to those of all political stripes. Religion provided a check on personal behaviour by promoting prudence and a moral compass that helped keep the nation healthy. But in the past several decades something went wrong, writes New York Times columnist Ross Douthat in his latest book, Bad Religion: How We Became A Nation Of Heretics. The centre began to crumble as the sexual revolution, globalization and increased wealth led to the decline of the mainstream churches. In its place emerged a nation that turned to the extremes: from Glenn Beck to Oprah Winfrey. Yes, that Oprah. The queen of self-actualization, says Mr. Douthat, preaches a brand of spirituality that is self-centred, destructive and parasitic. National Post religion reporter Charles Lewis spoke this week to Mr. Douthat, who was in his office in Washington.

Q: What is your definition of “bad religion?”
A: Bad religion may actually seem more logical than traditional Christianity because it does away with some of the paradoxes and mysteries inherent in the faith. It takes one element of the traditional Christian synthesis and promotes it at the expense of all others. But it ends up failing to do justice to the complexity of human existence and as a result having unfortunate consequences for the way people live their lives and for society as whole.

Q: You say Americans are “God haunted.” Are you saying that even in an era of bad religion, people feel God looming over their shoulders?
A: I think that’s true. One of the underlying themes of the book is because man is by nature a religious animal the decline of one form of religious faith is not necessarily doing away with the religious impulse. It ends up finding expressions in other ways, some of it exclusively religious and some spiritual and some political.

Q: What about when that impulse moves to politics?
A: When religious institutions are weak, as they are now, people with strong religious impulses are more likely to pour that fervour into politics. I argue that this take two forms — messianic and apocalyptic. Both are mirror-image heresies. It can take a messianic form where you assume that politics is the mechanism for bringing about the kingdom of heaven on Earth. This has always been the liberal temptation: to basically assume you can overcome human nature through political reform and bring the New Jerusalem down to Earth yourself. Look at the Barack Obama campaign in 2008 and its quasi-religious air: Magazine covers showed Obama with halos on his head and you had celebrities singing for him on YouTube. He had a messianic style.

Q: What is an example of the apocalyptic style?
A: Glenn Beck. Obama’s messianic campaign prompted an apocalyptic backlash and Beck’s popularity was the most obvious expression of that form. The apocalyptic temptation is that the kingdom of heaven has already been brought down to earth and it’s your political enemies who are taking it away. And that’s what you saw from Beck. He went beyond a healthy Christian patriotism to an almost idolatry of the American founding and this became part of his broader narrative in which his political opponents were not only wrong but evil.

Q: Why did you choose Billy Graham and Martin Luther King to write about?

Files; Getty Images

Previous U.S. religious leaders like Martin Luther King and Billy Graham could both appeal to those of all political stripes.

A: One of the criticisms made of the book is that people say I over-romanticize the era of King and Graham. And clearly there was polarization in that era as well … not every religious group was holding hands and singing “Kumbaya.” Graham did some courageous things on integration but he also said some evasive and cowardly things. Certainly he wasn’t always on the same page as King in that era. But that being said, I do think in the civil rights movement, religion related to the culture as a whole and there was a sense that it was easier in that era for religious figures to be influential in a way that transcended partisan divisions. Look at today when the [Roman] Catholic bishops come out against abortion. The assumption is they are siding with the Republican party. At mid-century it was easier for religious figures to present a message that was Christian first and then liberal or conservative second.

Q: How important was it that neither man had political ambition?
A: Even though Graham was more associated with a more right-wing politics and King with a more left-wing politics, they were different figures than say, a Pat Robertson or Jesse Jackson in the 1980s. It’s important to imagine how different mid-century would have been if Graham had tried to win America for Christ by running for president as a Republican, as Robertson did, or if King had repeatedly challenged for the Democratic nomination, as Jackson did.

Q: You say the sexual revolution was one of the triggers that helped erode the mainstream churches as more people became uncomfortable with Christian teachings about sex. Most people will get that. But you also cite the increase in personal wealth as a factor, too. But isn’t upward mobility part of the American dream? How did it become a factor in eroding mainstream religious institutions?
A: I’m a political conservative and a defender of capitalism. Of all the arrangements that we can make in a fallen world, capitalism is the one that has generated the most freedom and wealth. But it’s important for Christians to recognize that capitalist culture and the words of the New Testament rub against each other in sometimes uncomfortable ways. In an era of great wealth I don’t think it’s surprising that the message of an orthodox Christianity resonates a little less strongly than in eras of greater material privation. The idea that it’s harder for a “rich man to enter heaven than a camel to pass through the eye of a needle” and “blessed are the poor in spirit” can seem less relevant in a time of great personal wealth.

Q: Is that what divides a Billy Graham from a prosperity gospel proponent like Joel Osteen?

AP files

Joel Osteen

A: Graham was able to combine a spirit of inclusion with a spirit of judgment, which obviously is a very tricky thing to do. The genius of Graham was he could stand up and preach a very stark simple Christian message, emphasizing his audience’s sinfulness and the need for repentance and the need to turn to Christ. Osteen’s genius is purely inclusive. Osteen’s message can be very inspiring and sometimes you need to hear that God loves you. But for Osteen that’s the entirety of his message. And there’s no room in that message for the possibility of real human sinfulness and real repentance. There’s no room in that message for the existence of suffering. Osteen’s message is that all people have to do is pray a little harder or have more faith in God and he will take their suffering away — and then also bless them with a big car and big house. That’s the point of having a cross hanging over a church: to offer a reminder that Jesus himself suffered and there are ways to live with suffering that don’t involve waiting for God to take it away.

Q: A chapter in Bad Religion is called “The God Within.” You describe it as a movement whose practitioners, like Oprah, stress that feeling good and self-actualization is the most important goal in life. It is also the furthest thing from orthodox Christianity. What is the problem with this kind of spirituality?
A: It’s the idea that you need to encounter God primarily within yourself and the highest form of your self may be actually identical to God. Elizabeth Gilbert popularized this in her book Eat, Pray, Love: One Woman’s Search for Everything Across Italy, India and Indonesia. So the only God that matters is the one you encounter within and you don’t have to consider other authorities, you don’t have to listen to a church and you don’t have to test your own experiences against scripture, religious authority, dogma and tradition. But it’s very tempting to listen to the voice within and assume that it’s God when really it’s your ego or libido.

Q: Are spiritual philosophies like Oprah’s dangerous to the nation? Is there a link to the risks Americans took on mortgages they could not afford?
A: The religious figures most people are likely to listen to today are not providing a check on people’s worst impulses that a better form of religion would provide. [It became OK] to elevate one’s short-term happiness at the expense of long-term interest of their families and communities. The problem for Americans was that we were trying to get rich and made foolhardy decisions along the way. And that’s where I think the Christian emphasis is most important for the wellbeing of society: it’s good to have a certain suspicion of material ambition and a knowledge that material ambitions often come to grief.

National Post

• Email: [email protected]

Posted on

Again From the White Horse Inn, a Followup by Michael Horton

A Christian Response to Same-Sex Marriage

May.11, 2012 by  in General

As a minister of the Word, I am not only authorized but commanded to speak in God’s name where he has clearly spoken. The authority of the church’s speech is undermined either by saying too little or by saying too much. Ironically, when we respect the limits that God has placed on our public speech in God’s name, we dig more deeply into our own scriptures and are better enabled to exhibit a different pattern of living that, for all of its inconsistencies and hypocrisy, points not just to a better argument that still trades on the assumptions of this fading age, but points to the new creation.

With that in mind, I’m following up my previous post (“Same-Sex Marriage Makes Sense”) with a few thoughts about how we as Christians should ground our corporate beliefs about marriage as a witness to the powers, rulers, and authorities of this age without becoming their servant.

In my last post I suggested that same-sex marriage makes sense within the moral framework of a universe in which I am the center, my individual choice is absolute even over nature and nature’s God, and whatever role God might have is defined by my story, not his. In that light, the same-sex marriage debate is just the tip of the iceberg. Our own traditional marriages-indeed, Christian ones-fall short of the glory of God. The issues cut deeper than the assault on marriage or crumbling marriages or even pornography and other perversions of God’s order. Yet even to fall short of something is to have something to fall short of. And if there are no longer any sins to confess, then there isn’t any guilt to be forgiven by a gracious and loving God “who is just and the justifier of the one who has faith in Christ” (Rom 3:26).

What Really Matters? How Our Lives Reflect our Worldview

As I argue at length in The Christian Faith, our lives are shaped by the intersection of the specific drama, doctrine, doxology, and discipleship that unfolds in Scripture. First, the drama. We go back to this basic story to make sense of the events that otherwise would seem atomistic and meaningless. Second, this plot becomes meaningful to us through the doctrines and commands. So how should I respond to this story? The drama has to mean something first, before it “means something to me,” but the latter is the special concern of doctrine. Israel knows that God is faithful because he has proved it in the historical drama. The gospel story is that Jesus was crucified, buried, and raised, but a remote history becomes our story when we hear that “he was crucified for our sins and was raised for our justification” (Rom 4:25). If the doctrines arising from this drama lead us to faith in Christ, then the commands elicit our obedience. The doctrines and commands connect us here and now to the story then and there. Faith breaks out in thanksgiving and praise. Twice, right after teaching God’s unconditional grace in election and redemption (in Romans 8 and 11), Paul is led to outbursts: “What shall we say in response to these things? If God is for us, who can be against us?”; “For from him and to him and through him are all things, to whom be the glory forever. Amen.” In this mode of praise and thanksgiving, faith bears the fruit of good works: “I urge you, therefore, in view of God’s mercies, to present your bodies as a living sacrifice…” (Rom 12:1).

Every worldview consists of a founding drama, a narrative plot, whether it’s creation-fall-redemption-consummation or the self-caused and self-sustaining evolution of energized matter, the unfolding of Absolute Spirit, the education of the human race from medieval superstition to modern (or postmodern) self-sufficiency, or class warfare, and on we could go. Each story yields distinctive doctrines. If our origin and death have no transcendent meaning or purpose, then our reasonable response is to have faith in ourselves and try to make something work here and now. If the “meaning of history” is the survival of the fittest, then my neighbor is a competitor and the weaker they are, the better. If it’s the worker’s victory over the bourgeoisie, then our daily actions will be oriented to that goal. Doxology follows. We’re wired for praise. In fact, we’re created as the being that leads the whole creation in a symphony of tribute to the Triune God. Even when we praise idols, including ourselves, we praise. It’s interesting that Paul identifies original sin with being “no longer thankful,” worshipping the creature rather than the Creator. Then there’s discipleship-living out the story that we have internalized as our own. Taken together, these are the coordinates of a worldview that animates us-and that often, quite literally, move armies.

The Greatest Story Ever Told

The bedrock convictions of the Christian complex of drama-doctrine-doxology-discipleship are summarized in the ecumenical creeds. Triune God is the only God, the “Almighty God, maker of heaven and earth, and of all things, visible and invisible.” This God is revealed in the law and the prophets and supremely in the person of Christ, as he is disclosed in the apostolic writings. The God who created us also became flesh to redeem us, fulfilling the law in our place, bearing our curse, and being raised on the third day as the beginning of the new creation. The Spirit-”the Lord and Giver of Life”-is sent to baptize us into Christ, giving us faith to embrace the remission of sins. Though still sinful and full of error, we are gathered into Christ’s body: justified and being renewed day by day. At the end, the ascended Christ will return “the judge the living and the dead, whose kingdom will have no end.”

Whether we’re thinking about issues like same-sex marriage or traditional marriage, we are called upon to repent of the nihilistic narrative of the autonomous self, the dogmas of self-founding and self-transformation, the worship of ourselves, the market, the state, the family, morality, happiness and security, political ideologies, and peace of mind. We burn the script we’ve written for our “show about nothing.” We stop singing Walt Whitman’s “Song of Myself.” And a strange thing happens. As we turn our back on lords that cannot liberate but only tyrannize, we embrace in faith a Father who welcomes us in his Son and calls us by his Spirit to a feast. Once outcasts and strangers to God and his covenants, we become co-heirs with Christ, seated with companions-brothers and sisters-we did not choose for ourselves.

Contract or Covenant?

This biblical story opens and closes with the work and word of the Triune God. “For from him and to him and through him are all things. To him be glory forever. Amen.” He made us in his image, establishing a relationship by way of covenant and related us to each other covenantally as well. Here, covenantal responsibilities come before abstract rights. Even my right to owning property is not grounded in autonomy, since “the earth is the LORD’s and everything in it” (Ps 24:1). In his providence, God has apportioned to me times and places, but they are ultimately his and I am accountable to him for how I steward them. So it’s not so much my right to private property, but my neighbor’s responsibility not to steal from me, that is basic to biblical ethics. It is not a universal principle that each sovereign self legislates for himself silently within, but a voice from the One who made us all, that summons, “Cain, where is your brother?” And I dare not use sophistry, replying with the rich young ruler, “Who is my neighbor?”

The most significant covenants between God and humanity are the covenant of creation and the covenant of grace. Under the first we are condemned “in Adam” yet still accountable to the law. It rings in the conscience of every person, coming from God, not from the individual or the state. Under the second, we are divorced from Adam’s cursed tree and grafted onto Christ, the Living Vine.

Among the most significant covenants that God established between human beings is marriage. Marriage is not a sacrament. Ordained in creation, before the fall, it is not a means of grace. Furthermore, not everyone receives it and yet God blesses their lives, too, in his common grace. Yet marriage is also not a contract. It is not simply an agreement between two autonomous selves to form a useful corporation for individual self-fulfillment. Though it isn’t sacred, it is solemn. And in a Christian marriage, the holy and the common intersect as the Lord maintains his covenant faithfulness from generation to generation. The children even of one believing parent are holy (1 Cor 7:14). The family, as God ordained it, is the building block of both cult and culture, the holy church and common society.

Marriage, then, is both a medium of the law and the gospel. Why should we be surprised at same-sex marriage when for generations now we have accepted the idea that unfettered choice brings happiness and law is the opposite of love? Not only in Israel, but especially in Israel, ancient political relationships between the ruler and the ruled were expressed not in contractual terms (a formal agreement to exchange certain goods and services), but in terms of loyalty and love. To love the king is to obey or “walk after” the king. The law merely stipulated what that love entailed. Moses summarized the law this way, as did Jesus when he said that the two tables of the law can be summarized as love of God and neighbor. Throughout the epistles, the call to love is not left suspended in mid-air as a romantic emotion that comes and goes, but as a commitment to love and serve each other according to the pattern of specific commands.

We are so used in our culture of entertainment to infidelity having a happy ending. We accustom ourselves to the idea that “I have to be happy and if I’m not happy with so-and-so, but with this other person, then I’m really not fulfilling my end of the bargain either to myself or to my wife-I just don’t love her anymore.” Even Pat Robertson suggested infamously that a husband should not have to stay by his wife with Alzheimers but should be free to flourish again with someone else. The portrait of a person hanging in there, not “till the money runs out” or “till neither of us is really happy anymore” or “till it just not working”-instead of “till death do us part”-may seem quaint to some, but even in this culture I wonder if it wouldn’t arouse a little tenderness, a different way of imagining life, where duty to nature and nature’s God were actually treated as the essence of love.

But finally, Christian marriage is uniquely an evangelical ordinance. It is not our faithfulness to God or to each other, but God’s faithfulness to his covenant promises, that keeps us going even through rough marriage-and-family experiences. It’s a wonderful thing when the Spirit draws those “far off” into Christ’s fold through the gospel. It is also a wonderful thing when the Spirit unites sinful children to Christ through the gospel as it is passed down from generation to generation. We dare not idealize the “Christian family.” We too are sinful, and our families are carriers of our universal contagion as well as its peculiar manifestations in our own lives. Nevertheless, it is not what we make of it, but what it makes of us-or rather, what God makes of us through it-that the covenant home becomes, despite its weeds and diseases, a garden blooming in the desert.

You Are Not Your Own-And That’s Good News!

Despite whatever unfortunate quotes one can find from some church fathers too influenced by pagan notions, the biblical affirmation of sexual purity in the marriage of believing spouses has nothing to do with ascetic disdain for the body and sexual pleasure. On the contrary, it’s precisely because our bodies are too important to the biblical drama that they can’t be exempted from biblical discipleship. Here is an example of that point from the Apostle Paul:

The body is not meant for sexual immorality, but for the Lord, and the Lord for the body. And God raised the Lord and will also raise us up by his power. Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a prostitute? Never! Or do you not know that he who is joined to a prostitute becomes one body with her? For, as it is written, ‘The two will become one flesh.’…Flee from sexual immorality…You are not your own, for you were bought with a price. So glorify God in your body (1 Cor 6:13-20).