"Transgender Progress" in America Continues

"the Be Who You Want to Be" movement- from Pintrest 

Dr. Robert Gagnon continues to highlight the sexual revolution trends that are taking place within America today.  These "advances" are courtesy of the LGBT movement that is fueled and funded by the Democrat party.

Over the past fifteen years Barack Obama and Hillary Clinton helped the Democrat party to become a far left political force (a party that views progressive Senator Diane Feinstein as being too moderate) and one that promotes and legislates the most secular and anti-Christian of Liberal ideologies.

Looking back over the past decade one can safely state that (former, two-term) President Obama successfully kept his campaign promise to "fundamentally transform" the nation.  What you read below is only the first fruits of a future LGBTQ harvest.  One can only imagine how much more "progressive" our schools and courts would be had Hillary Clinton defeated Donald Trump (as everyone predicted).  Despite these real-life "advances" the Gospel Coalition continues to scold and shame those who voted against Clinton and for the Republican nominee back in 2016.  Remarkably, they have not taken the same stance against professing Christians who voted for Obama/Clinton (or Sanders) against Trump/Romney/McCain.  TGC's selective demonizing problem is clearly ideological. It is becoming increasingly clear which direction politically/ideologically the major players in TGC lean (i.e. Tim Keller/Thabiti Anyabwile), but now I digress.

Going Beyond What is Written...

“Now, brethren, I have applied these things to myself and Apollos for your benefit, so that you may learn from us the saying: ‘Nothing beyond what is written.’ The purpose is that none of you will be inflated with pride in favor of one person over another” (1 Cor 4:6, HCSB). Much hermeneutical ink has been spilt over this verse textually, grammatically, applicationally, et al. However, the guiding principle contained in it always needs to be heeded and practiced.

Throughout church history theological pursuits have enticed men to go “beyond what is written.”

Most often fueled by intellectual pride a la 1 Corinthians 8:1, intense controversies have erupted and have kept on bubbling and boiling. Even the ecumenical councils that were convened to resolve such theological differences were often driven by pagan philosophical presuppositions resulting in perverted hermeneutics on both sides of the fence. The creedal outcomes were regularly closer to political compromises than to exegetically driven systematizations.

Well, unfortunately, things have not improved in our era which today is characterized by blog wars.

A RESPONSE TO THE SOCIAL ACTION TREND IN EVANGELICALISM (pt. 9)

This is the final installment (part 9) of an important series titled, "Regaining Our Focus: A Response to the Social Action Trend in Evangelical Missions" by two veteran missionaries.

Summing Up

It is possible to view the evangelical church’s renewed preoccupation with social action as merely a difference in emphasis. And that is undoubtedly true in some cases. Because of the varying gifts in the body of Christ, some churches and missionaries will focus on mercy more than others: that’s to be expected. However, the social justice debate is not merely a squabble over whether the church should add one lump or two of mercy to its ecclesiastical tea. Ultimately, it is about making social action and gospel proclamation co-equal partners in the church’s mission. We believe that is not merely a difference in emphasis: it’s a different ecclesiology altogether.

Results and Solutions

What has been the effect of all this in Africa? It’s an oversimplification, but the result is the wrong missionaries doing the wrong things. The African church needs help. Good at celebration and community, the African church (with a few notable exceptions) needs all the help it can get when it comes to church planting, spiritual depth, and theological training. However, the West is currently sending primarily two kinds of missionaries to Africa: first, missionaries who are unprepared to truly help the African church—wonderful, compassionate, college-age girls who have come to do orphan care;and second, missionaries who are underprepared to help the African church—enthusiastic men or couples who are eager to lead mercy projects, but whose lack of theological training and ministry experience means that they can offer little help of real significance to the African church. The work they do is emotionally rewarding for the missionaries and for the churches that send them. However, fewer and fewer of the kinds of missionaries who will make a long-term difference in Africa—Bible translators, church planters, and leadership trainers—are being sent.

Three lessons from the extraordinary life of Billy Graham

Dr. Steven J. Lawson spotlights, "Three lessons from the extraordinary life of Billy Graham." Namely: The centrality of prayer, the power of humility, and the authority of the Bible.

"As we learned about the loss of Billy Graham, it is with a great deal of sadness that we say farewell to this extraordinary figure. Perhaps never again—certainly not within our life time—will we witness an evangelist with such a global outreach. He became a figure larger than life, and he did so by only preaching the simple message of the saving gospel of Jesus Christ.

Early in my ministry it was my privilege to work alongside the Billy Graham Evangelistic Association, and that experience left a positive and profound impact upon my life. Here was a man who preached the gospel and attempted to reach large numbers of people for Christ. For this example, I will always be grateful.

Allow me to reflect upon my time with his ministry, and to share a few lessons I learned from my partnership with his efforts to win the lost to Christ.

In 1989 I was pastoring The Bible Church of Little Rock when our city hosted a week-long Billy Graham crusade. The call went out for local pastors to participate as volunteers, and I was asked to be the chairman of counseling and follow-up. In this role I oversaw the training of 3,000 counselors, and then was responsible for the follow-up after the crusade for those who committed their lives to Jesus Christ.

Roman Catholicism, Mary, and Christ-Centered Evangelism

Catholic Books That I Read For My Recent Series

A Catholic friend posted an article the other day that highlighted the story of yet another professing "evangelical" who has jettisoned the biblical gospel of grace alone, through faith alone, in Christ alone (per Ephesians 2:1-10; Romans 3-5) in order to enter into full communion with the Roman Catholic Church.

Here is an brief excerpt: YouTube star Lizzie Estella Reezay has announced that she’s converting from Protestantism to Catholicism.  “I want everyone to know that I hated that this was happening,” she explains in a recent video. “I fought so hard to get out of this intellectually. I did not want to be Catholic. Not only did I think Catholicism was wrong, I just didn’t like the vibe of Catholicism. I wanted to be anything but Catholic.”

She explains how hard it was for her to make her announcement video because she knew many of her Protestant family and friends would perceive it to be a betrayal. But, she explains, she was obliged to become Catholic by the force of one simple fact: it was true..."

I recently did a two month study of the inspired Song of Mary (the Magnificat) from the gospel of Luke.  In conjunction with this verse by verse study I shared a thematic series on "Will the Real Mary Please Stand Up?"  These messages are available for free if you click here.   One of the reasons why I felt the necessity to preach this series of sermons and to read so many books by Catholic theologians is to provide a biblical response to Lizzie's recent claim (that she has found the true truth in Rome).

As many of you know, the Catholic Church has over 1 Billion followers worldwide.  Their influence is massive.  The most important question however is are their articles of faith truly biblical?  If the Catholic teaching related to Mary is unbiblical, could they be wrong on justification/salvation?  I would encourage you to search the Scriptures diligently and to listen to my series of messages on Luke 1 and on the "real" Mary.  I have provided an extensive sermon outline/notes below to give you a flavor of what we covered in this very important series.

Why Every Person Should Add Their Voice to Heaven's “Hallelujah” Chorus!

 Revelation 19:1-10

Why Every Person Should Add Their Voice to the “Hallelujah” Chorus!

 (pt. 1)

 Satan's Kingdom Will Come Toppling Down (per Rev. 17-20)

INTRO- Iraq War, April 9, 2003.

Revelation 19:1-10 Highlights 4 Reasons Why Every Believer

Should Add Their Voice to Heaven’s “Hallelujah” Chorus!

1) Because His judgment of the wicked is both deserved and fair

(Revelation 19:1-2)

2)  Because His judgments are permanent and unalterable

(Revelation 19:3-4)

Sunday's exposition of Revelation 19:1-4 can be downloaded for free here

True Preaching and Sanctified Sweat Go Hand in Hand (2 Tim. 2:15; Col. 1:29)

Same Sex Attraction: Orientation Versus Desires and Temptations

Richard D. Phillips posted a article recently over at Reformation 21 that highlights subtle accommodations related to homosexuality and same sex attraction within the Evangelical church. Every Christian should develop biblical convictions related to this multi-layer issue. These issues are not going away and need to be addressed in a Christ-honoring way.

"These days, it seems that almost every week social media uncovers another eruption along the Presbyterian Church in America's (PCA) volcanic fault line between social accommodation/compassion and biblical obedience. This week, a conference promoting strategies to address same sex attraction (SSA) has raised heads and provoked comment. This particular event seems to be a laudable attempt to balance the tension: while calling for a compassionate acceptance of SSA Christians it also makes clear statements in support of biblical marriage and takes a position against homosexual behavior that most people in our society would consider fundamentalist. Conservatives should therefore refrain from drawing the worst possible implications from what seems to be a thoughtful and responsible attempt to address this major cultural touchstone.

While avoiding hysterical division, we can at the same time note that a major question mark hangs over the normalization of SSA as a Christian category. It seems that there is a growing consensus in the PCA that we can and must distinguish between one's sexual orientation and sinful desires. The alternative would seem to be that we tell men and women struggling with homosexuality that what they consider a part of who they are is sinful and (as some would have it) subject them to tortuous rehabilitation techniques that probably include electric shock. The bridge, therefore, between compassion and biblical fidelity is to embrace "gay in Christ" as a normal and wholesome category and then help our LGBTQ brothers and sisters live celibately with these desires.

One problem with this love-motivated strategy is that it collapses under the weight of Scripture. The biblical argument in favor of SSA acceptance goes like this: we always distinguish between desire and temptation. A heterosexual may sinlessly experience an attraction to a member of the opposite sex without giving in to lust. The same must therefore be the case for a homosexual. The orientation is not necessarily sinful, while the desire represents a temptation to be avoided. The key issue is behavior: does the person (heterosexual or homosexual) give in to temptation and commit the sin?

The 4-Fold 'Hallelujahs' of Revelation 19!

Sunday is fast approaching and I can't wait. This Lord's Day we'll finish up where Pastor Sal left off as we consider the very best part of the story of redemptive-history- the end (of the new beginning). 

Sunday's sermon text/title is Revelation 19:1-10 (pt. 1): "Why Every Person Should Add Their Voice to the 'Hallelujah' Chorus." 

Did you know the word "Hallelujah" is only used four times in the entire New Testament.  All four occurrences appear in Revelation 19!  Why is this?

During Sunday School the adult class will continue our contemporary events and "Biblical Manhood and Womanhood" series. We are currently working our way through 1 Corinthians 11. As evangelical feminism continues to confuse God's original and marvelous design for men and women this is a very timely study.

Our songs of praise have been listed in the comment section of my Facebook page! Come prepared to sing and to glorify the Lord.

Previous sermons on the book of Revelation can be downloaded for free here

How to Listen to a Sermon

How To Listen to a Sermon

The following article by Reagan Rose on How to Listen to an Expository Sermon was so helpful I wanted to share it with you on P.T.L.

It is a wise practice for pastors to read at least one book on biblical preaching each year.  Yet very few Christians have ever been taught how beneficial it would be to do the same thing with regards to expository listening.  Even if a believer desired to do this they may have a difficult time seeing their are not a ton of books that encourage this important spiritual discipline.  The best resources I know of are Ken Ramey's Expository Listening and Christopher Ash's, Listen Up! A Practical Guide to Listening to Sermons.  Rose's article will be added to my list of helpful works on this very important subject.

"The last couple of decades have seen a resurgence in expository preaching in churches—sermons which truly explain and apply the biblical text. But an expository sermon is hard work to prepare. That’s why Paul writes that faithful elders, and especially those who labor hard at preaching and teaching, are worthy of double honor (1 Tim. 5:17). With all that effort from faithful preachers, is there more that those of us in the pew can be doing to ensure we are being faithful listeners?

A Biblical Critique of Tim Keller's "Center Church" (pt. 8)

Who is Responsible for the Cultural Mandate? The Church Organized or Organic?

For a book devoted to ecclesiology, one of CC’s greatest weaknesses was its inconsistency about the church’s mission.  While Keller affirms that there is a cultural mandate, the million dollar ecclesiological question is whether the cultural mandate belongs to the church organized (the corporate, gathered body) or organic (the individuals who make up the church as they scatter into the world).  How does Keller answer the question?  It depends on which page you read.  For example, from the following quotes Keller teaches that the cultural mandate is exclusively the function of individual Christians as they live godly lives in the work place, school, and neighborhood:

…it is important to remind ourselves of the critical distinction between the ‘church institutional’ and the ‘church organic.’ Abraham Kuyper taught that the church institutional was the gathered church, organized under its officers and ministers.  It is called to do ‘Word and sacrament’—to preach the gospel, baptize, and make disciples.  This he distinguished from the church organic, referring to all Christians living in the world who have been discipled and equipped to bring the gospel to bear on all of life. (240-41)

…it is best to think of the organized church’s primary function as evangelizing and equipping people to be disciples and then sending the ‘organic church’—Christians at work in the world—to engage culture, do justice, and restore God’s shalom.  In many expositions of the missional church, this distinction virtually disappears. (268)

So we hold that the institutional church should give priority to Word ministry, but we also teach that Christians must do both word and deed ministry in the world—and the church should equip them to do so. (324-25)

On the other hand, there are other paragraphs where Keller records that the institutional church has a theological obligation to meet the social mandate and fulfill mercy ministries.

Iron Men resumes this Saturday at LCBC

Men,

I hope you enjoy some quality time with your ‘Valentine’ last night (or sometime this week) in the spirit of striving to be an “Exemplary Husband.” As we talked about during Sunday School may we encourage our wife and kids with at least one thing each and every day.

After two months off from men’s leadership class it is time to get back to work. God allowing, I hope to see you this Saturday at 7 am.

You have now had a few months to read and to get all caught up on any missed chapters. For those wondering why you should keep up with your reading assignments as well as completing your "Exemplary Husband" notebook, let me offer up the following list:

1) Because you signed up knowing what you were getting into and are all men of very high character.

 The Bible says, “let your ‘yes’ be yes and your ‘no’ be no.” As Christians our word is our bond.  You said "yes, sign me up for this."  Enough said.

2) Because the reading will reinforce important biblical principles which will deepen your personal convictions. 

 A man once said, If you have courage, you will influence people based on your convictions. If you lack courage, you will influence people based on your comfort zones. Courage will take you anywhere God is leading you. Without courage, you will only do/go what you are comfortable doing. Joshua 1:8-9.

3) Because effective leaders are disciplined readers. 

 It as simple as this: We cannot offer what we don’t have/know. We can’t provide sound biblical counsel if our spiritual wells are shallow or dry. Come therefore let us reason together.

4) Because these books have been handpicked to help us better understand what Christ wants from His Church and His people. 

 Special attention is given to what God’s kind of man looks like in his own home and within His own local church setting.

God's Way of Overcoming Racial and Social Barriers: Love Your Neighbor

Much ink has been spilled over matters related to racial reconciliation, social justice causes, and other hot topic issues.  In many ways the Christian church has made a straightforward issue far more complicated then it needs to be. That is a great shame! 

I recently spoke with an evangelical pastor who argued that Colin Kaepernick's "National Anthem protest" is the modern day equivalent of Rosa Park's heroic 1950's bus protest.  After listening to this individual's line of argumentation I went away completely unconvinced.  When Christians disagree about the Ferguson riots, perceived racial biases within the American judicial system, and/or "National Anthem kneel down protests" does this mean (by implication) that "racism" is alive and well within the gospel-centered Church in America?  Does this indicate that the "other side" is not listening?  In many cases, the answer is no. 

Whenever good and godly men disagree it is wise to return to the ultimate source of wisdom as everything we say and do should be measured against the backdrop of God's holy Word.  Thankfully, all true evangelicals agree that the inerrant Bible is the sole rule of faith (2 Tim. 3:16-17; Psalm 119).  As such believers need to go back to the Word of God and sincerely ask, "What sayeth the Scriptures?"

The most important verse in this on going debate may well be Mark 12:30-31.  "You shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.  And you shall ‘love your neighbor as yourself.’

The logical follow up question is: "Who is MY neighbor?"  We do not have to guess because this very question is taken up by our Lord and Savior in the famous (and often misunderstood) parable of the Good Samaritan.  In Luke 10:25-37 Jesus reminds his disciples that everyone we come into contact with is our "neighbor."  We are called to love all "image bearers" and to "treat others the way you want to be treated" (Luke 6:31).

Here are some of ways these biblical principles have played out in my personal life and in the life of the congregations I have helped pastor the past 13 years:  1) By choice, my last roommate in college was a black athlete from the Bahamas.  I treated Jimmy the same way I treated my previous roommate (who happened to be my older brother).  I was not a perfect roommate but I strived to be a faithful friend to both (in the spirit of Philippians 2:1-4).

2) After graduating from seminary my wife and I moved to Indianapolis.  It was here in Carmel, Indiana that we purchased our first starter home.  As a local church pastor and as a believer I worked hard to "have a good reputation with outsiders" (per 1 Timothy 3:7) and to demonstrate the love of Christ to our neighbors.  My wife and I had three different next door neighbors during our time in Indy.  A single white (male) neighbor.  A single black (female) neighbor.  And a Muslim family neighbor.  Andrea and invited all of these individuals into our home and enjoyed great relations with Chris, Kim, and with Saad and Rolla.  I was even able to discuss Christianity and Islam with our neighbors from Turkey without ruining our neighborly relationship.  These relationships are not uniquely praiseworthy as this is the way it "ought to be" (see Luke 17:10).  God expects believers to be loving and kind to their neighbors (whether they are black or white, Muslim or Christian).

A Biblical Critique of Keller's "Center Church" (pt. 7)

The Implications of Keller’s View of Common Grace:

I believe that the following are necessary implications of Keller’s view of common grace.  Although Keller may not agree that these are necessary implications, I don’t see how they can be avoided with his theological foundation.

1.  This view distracts the church from Gospel work.  I don’t see any biblical warrant for the social mandate being added to the great commission.  Besides, no church can possibly be faithful to both word and deed mandates when the word mandate promises persecution, and the deed mandate promises appreciation.  These two mandates are entirely of a different spirit.

2.  This view ends up depreciating special grace.  If you believe that to promote human flourishing is half of the great commission for the church, then you must admit that not only are many unbelievers accomplishing God’s will for the world, but so are the cults.  Mormons and Jehovah’s Witnesses are doing a fine work of making the world a better place, as well as religions like Roman Catholicism.  Furthermore, “A theory of common grace based on a natural theology is destructive of all grace, common or special.”[1]  The world accomplishes the social mandate by virtue of common grace.  When added to the great commission, the reality of common grace dilutes the message of special grace.  According to CC, the compelling power of the gospel is seen in a function that relates to common grace—the world appreciates a church that does the same social work that they do.  According to the Bible, the compelling power of the gospel is seen in a function that relates to special grace—power over sin and practical holiness of those in the church.

The Church

The Church is the body of Christ composed of repentant believers in the gospel.  Those in the church have separated themselves from the perverse generation of the culture around them and devote themselves to the life of the church and the apostles teaching (Acts 2:38-42).  The composition of the church reflects the gospel’s work in the lives of sinners.  When a professing Christian lives like the world in unrepentance, they are to be disciplined out of the church (Matt. 16:19; 18:15-20; Jn. 20:23; 1 Cor. 5; 2 Th. 3:14-15; Tit. 3:9-11).  The biblical aims of church discipline are, 1) restoration of a sinning brother (Mt. 18:15b; 2 Cor. 2:5-11), 2) protection of other believers (1 Cor. 5:6-11), and 3) protection of the gospel manifested to the world by the lives of individuals in the church (Acts 5:13-14, after Ananias and Sapphira in vv. 1-11; 1 Cor. 1:2; Eph. 5:25-26; 1 Pet. 2:11-12).  These goals are undermined if the church includes nonbelievers in makeup, let alone allows their participation in visible, up-front ministry.

A Biblical Critique of Tim Keller's "Center Church" (pt. 6)

Can Unbelievers Fulfill the Missio Dei?

I recently read about some of the homeless in Philadelphia.  Two different groups attempted to come alongside a charitable organization to help these people.  On the one hand, churches in the greater Philly area raised some money to buy them some things, one of which was microwave popcorn.  On the other hand, the mafia showed up and handed out brand new bicycles to kids, a turkey to each family, and gave thousands of dollars to the organization.  After considering the fact that these people had no microwaves, let alone electricity, the author wrote, “I thought to myself, I guess God can use the mafia, but I would like God to use the church.”[1]

This raises an important question.  Can unbelievers fulfill the purpose of the church and please the Lord?  Keller seems to answer yes and no.  He would ultimately say no, of course.  But he repeatedly affirms the necessary balance of remaining in the center of the Word mandate and the Deed mandate (see the previous and next section).  Yet unbelievers regularly perform the Deed mandate.  Keller is burdening the church with a mandate that doesn’t require the Holy Spirit.  Not only are these two—Christians and the world—at odds, lacking any harmony or shared passion (2 Cor. 6:14-7:1), but those who don’t have Christ or His Spirit cannot do anything beneficial in the spiritual sense.  Jesus said, “I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing” (Jn 15:5).  Whatever the unbeliever can do—no matter how beneficial it is because of common grace—can’t be called ‘fruit.’  And Paul said, “For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so, and those who are in the flesh cannot please God” (Rom 8:6-8).  Whatever the unbeliever does accomplish, it is never submissive to God’s authority or pleasing to Him.

It appears impossible to avoid one of two implications.  If the church is called to fulfill a task that unbelievers can and do already you are left with two options.  Either a) the church ought to focus on what cannot biblically be called fruit, submission, or anything pleasing to God, or b) unbelievers don’t need the church, the gospel, or Christ’s Spirit to accomplish half of the missio Dei!   The former is too preposterous to consider, and the latter leaves you wandering, “Why should the church focus on this so-called social mandate?”  Let the spiritually dead take care of that work, because not only can they, but they will be able to do a better job of it.  Why wouldn’t we take care of what the church alone can be a part of by God’s special grace—the evangelization of souls?

I'm Just Not Getting Much Out Of Church: Should I Stay or Should I Go?

A pastor-friend recommended the following blog post.  It is a funny article that makes some helpful points along the way.  I am grateful that this is not the kind of interaction that I have with the good people that make up the core of Lake Country Bible Church.  But I certainly feel this author/pastors pain. This piece is worth your time because it is highlights a pretty common issue in the larger evangelical church. 

“I’m just not being fed,” s/he said. “This is not a very friendly church. No one really speaks to me. I am not the only one who feels this way. There are lots of people who are struggling. I’m just not sure that this is the right place for me. Why can’t we be more like 'Broadstreet Evangelical?' I really think that I would be better off there.”

“I am very sorry to hear that,” said the pastor. “Might I suggest a deal? I recommend that you go to Broadstreet Evangelical for six months, but on the following conditions:

· You must not arrive more than two minutes before any service begins. If possible, slip in just afterwards. You should leave as soon as it is over, or – ideally – just before it is properly finished.

· Please do not attend more than one service a week, certainly not more than once on any given day. When you are able, miss occasional days altogether.

· Please minimize all contact with others who attend the church. Avoid face-to-face communication at all costs, but – if possible – filter out any notes, cards, texts, emails, or any other such interaction. Cut right down on meaningful conversation.

· You should not go to anyone’s home, nor invite anyone to yours.

· Under no circumstances must you engage with the elders. Don’t call them or answer the phone if they call. If you can, wait until they are looking the other way or engaged with someone else before you leave. If necessary, find an alternative exit. Make all conversation as perfunctory as possible. Do not come to them for counsel, consult with them in difficulty, seek them out when distressed, or listen to their advice.

Mary's Song (and What We Can Learn From It)

Mary’s Song
(and What We Can Learn From It).

Luke 1:46-55

From our LCBC sermon series of Luke 1.

The Magnificat illustrates the following lessons related to true worship that pleases the LORD:

1) Spirit-filled worship is robustly God-centered.

In verses 46f Mary’s worships God for what He is-  He is our Lord & Savior, the Lifter of our Heads, & so much more (vv. 46-48a)

Mary also worships the Almighty for what

He does (VV 49, 51-52)

& finally, Mary worships the Lord for what He says! (vv. 54-55)

2) Biblical worship is reserved for God and God alone.

Mary’s song showcases God’s magnanimous mercy, His limitless power, His transcendent holiness, His covenant faithfulness, His abounding goodness, and the list goes on & on…

"The biggest difference between the Psalms and much of our modern music today is not (as many think) the length of the songs, or the lack of repetition, or of the lesser use of the "I" pronoun--It is the breadth and depth of the character of God and how we as His creation humbly find our place in that." Gettys.

3) Exuberant worship is befitting for those who have tasted and seen that the Lord is Merciful, Faithful to His promises, & oh so Good!  

Note Luke 1:46-55. This was experiential worship in the truest and most biblical sense.

A Biblical Critique of Keller's "Center Church" (pt. 5)

Keller and Driscoll

Does the Church Have a Social Mandate?

This may sound like a question that should be answered in the third section, dealing with CC’s ecclesiology.  However, it truly belongs here, because Keller’s social mandate seems to be rooted in the doctrine of common grace.  Throughout large portions of the City section (chs. 7-18) of CC, Keller is evaluating positions and approaches to the culture.  He believes that the mission of the church must be balanced between the great commission and the cultural mandate to advance human flourishing.  He says,

We teach Christians to integrate their faith and their work so that they can be culture makers, working for human flourishing—the common good. (47)

…numbers do not always equate to influence.  Even if 80 percent of the population of a country are Christian believers, they will have almost no cultural influence if the Christians do no live in cultural centers and work in culture-forging fields such as academia, publishing, media, entertainment, and the arts.  The assumption that society will improve simply by more Christian believers being present is no longer valid.  If you care about having an influence on society, evangelism is not enough. (185)

But effective churches will be so involved in deeds of mercy and justice that outsiders will say, “We cannot do without churches like this.  This church is channeling so much value into our community that if it were to leave the neighborhood, we would have to raise taxes.” (305)[1]

Things like clean water, dental work, changing business, art, music and publishing for the better may certainly be good for humanity in this life. But is this to be the missio Dei (God’s mission) for the church?  As good as these things may be, I’m convinced that this is a terrible distraction from the true mission of the church.  To clearly understand the mission of the church, let’s look at the early chapters of the book of Acts.

A Call for Spiritual Reformation in America- The Cambridge Declaration

I have learned that is palatable to affirm historic declarations like the Alliance of Confessing Evangelicals "Cambridge Declaration" or Together for the Gospel's "Affirmation and Denials" so long as you act as if what's described here is not happening in your own city or town.

Christians today forget that Revelation 2-3 is part of the Christian Scriptures and are red letter words spoken by Christ Himself to seven local churches/pastors.  What I am trying to say is that it's safe and quite easy to publicly criticize the church growth pragmatism of Rick Warren from 2000 miles away or to question the doctrinal underpinnings of Tim Keller's social justice methodology/gospel when you pastor in the Midwest.  It takes a lot more courage of conviction to lovingly confront biblical compromises within your own city or church because it might actually cost you something.  There's a reason Paul exhorts young pastors "to endure hardship" while exhorting them to teach "sound doctrine and to refute those who contradict" it in 2 Tim. 4:5 and in Titus 1:9.  The apostles not only correct heresy (see Galatians) they also correct second and third tier compromises such as "Christian feminism" (see 1 Tim. 2:9-15).

The following two historic declarations are both helpful and true.  They were drafted by some of the best theologians and pastors of the 20th century.  If nothing else prayerfully consider the final conclusion titled "A Call To Repentance and Reformation."  May the Lord help us to humbly "wear the shoe" if "the biblical shoe fits."

Cambridge Declaration Heritage and Resources

Evangelical churches today are increasingly dominated by the spirit of this age rather than by the Spirit of Christ. As evangelicals, we call ourselves to repent of this sin and to recover the historic Christian faith.

In the course of history words change. In our day this has happened to the word "evangelical." In the past it served as a bond of unity between Christians from a wide diversity of church traditions. Historic evangelicalism was confessional. It embraced the essential truths of Christianity as those were defined by the great ecumenical councils of the church. In addition, evangelicals also shared a common heritage in the "solas" of the sixteenth century Protestant Reformation.

"Widespread (Home School) Abuse?" Liberal Ideology and End Goals

Is Home Schooling Inherently Dangerous?

Leave it to Democrats and Liberals from the Left-coast to capitalize on a few cases of truly insane and evil "home school" parents to try and legislate more restrictive rules on everybody else (who does home education). 

In a story published today by Western Journalism under the title "California Presumes Homeschooling Parents Are Child Abusers, Seeks Invasive New Restrictions" Becky Loggia reports, 

As California lawmakers continue their track-record of controversial decisions, one announcement in particular has caused an outcry for its overreaching presumption: that all homeschoolers must also be child abusers. 

According to The Washington Examiner, the plan set out by lawmakers would be to force parents into proving to the government that they are, in fact, fit to be a parent.
The homeschooling parent — per legal requirement — would have to meet the government’s required checklist via home visits, interviews, and other oversights, effectively increasing the burden on the parent to prove themselves parentally fit.
And many have expressed concern over stripping away the legally protected option of homeschooling and deeming it as absurdly unconstitutional. 

The decision seems to be in light of the horrifying case of David and Louise Turpin who were registered as homeschoolers to the 13 children that authorities found chained, malnourished and abused. 

The Los Angeles Times posted an OP-ED with quotes like this- Abuse in homeschool settings is all too common, even if it doesn’t always make international headlines.   Yes, you heard me right. Public school advocates, who have been literally overrun with teacher/student sex abuse and molestation cases are taking cheap shots at home school advocates and families concerning "widespread abuse." Regarding public school teacher/student sex abuse stories I'm talking about this, this, this, this, this, this, this, and this (to mention but a few). You cannot make this stuff up. 

I am not suggesting that most public school teachers are sexual predators (hardly); I am just trying to make the point that Liberals are hypocritical and that education, like religion, and gun ownership should not be determined/controlled by elected officials. 

A Biblical Critique of Tim Keller's "Center Church" (pt. 4)

Is Any Culture Predisposed to Aspects of the Truth?

Keller believes that God, by virtue of common grace, has instilled in every culture things that are good and pleasing to Him.  Because of this common grace, Christianity must also praise the culture appropriately with the gospel where the world promotes human flourishing.  Keller says, "Because the city has potential for both human flourishing and human idolatry, we minister with balance, using the gospel to both appreciate and challenge the culture to be in accord with God’s truth. (87)"

This can be seen throughout the three sections of CC, but perhaps never so clearly as the discussion about how to bring offensive gospel doctrines into a culture with the least offense.  Allow me to quote Keller at length:

To enter a culture, another main task is to discern its dominant worldviews or belief systems, because contextualized worldviews or belief systems, because contextualized gospel ministry should affirm the beliefs of the culture wherever it can be done with integrity.  When we enter a culture, we should be looking for two kinds of beliefs.  The first are what I call “A” beliefs, which are beliefs people already hold that, because of God’s common grace, roughly correspond to some of the Bible’s teaching (which we may call “A” doctrines).  However, we will also find “B” beliefs—what may be called ‘deafeater’ beliefs—beliefs of the culture that lead listeners to find some Christian doctrines implausible or overtly offensive.  “B” beliefs contradict Christian truth directly at points we may call “B” doctrines. (123)

Keller goes on to describe the “A” doctrines as logs and “B” doctrines as stones.  In order to get them down the river (his analogy), lash the logs together and float the offensive stones on the logs.  So, Keller’s view of common grace is that God has so revealed Himself that there are areas where every unbelieving culture will naturally enjoy and affirm something that agrees roughly with the truth.  It is these areas which afford the Christian the place to affirm the unbeliever.  According to Keller, finding where we can affirm unbelievers in their unbelief is necessary, or else we will never have power to persuade them of the gospel.  He says,

In our gospel communication, we enter the culture by pointing people to the overlapping beliefs they can easily affirm (123)

… we should take great care to affirm the “A” beliefs and doctrines (124)

Our criticism of the culture will have no power to persuade unless it is based on something that we can affirm in the beliefs and values of that culture. (124)[1]

Examples of “A” doctrines and “B” doctrines were love toward your neighbor and prohibitions on sexual immorality.  The Manhattan culture is declared to embrace loving the neighbor as an “A” doctrine and to reject sexual purity as a “B” doctrine.  A Middle Eastern culture would be exactly the opposite.  How any unbeliever in Manhattan loves his neighbor in the biblical sense[2]—let alone how any unbeliever outside the Manhattan culture has never lusted in the way Jesus prohibits in Matthew 5:27-30—I have no idea.  More than that, appealing to common grace as a basis for affirming the ungodly in their unbelief is a twisted and wicked approach to evangelism.