White Horse Inn Blog

Know what you believe and why you believe it

Dropouts and Disciples

Ed Stetzer expands on his recent Modern Reformation article in Christianity Today. Here’s a preview:

LifeWay Research data shows that about 70% of young adults who indicated they attended church regularly for at least one year in high school do, in fact, drop out—but don’t miss the details. Of those who left, almost two-thirds return and currently attend church (in the timeframe of our study). Also, that dropout rate is from all Protestant churches—evangelical and mainline.

Read the rest here.

Leave a Comment

The “Jesus’ Wife” Fragment Is a Hoax

When it comes to Jesus, the gullibility of the religious academy and its media know no bounds.

This past Easter, the U.S. media buzzed with excitement over the announcement of an ancient Coptic (Egyptian) papyrus fragment with the phrase, “Jesus said to them, ‘My wife….’” One more footnote for the story of how a powerful ecclesiastical elite suppressed the diversity of Christian voices and made its own variation “orthodoxy.”

Harvard Divinity School has long been a place where “alternative Christianities”—especially Gnosticism—are defended with “fundamentalist” zeal. Karen L. King, Hollis Professor of Divinity, has been a distinguished evangelist for this “other Christianity.” Properly skeptical journalists might have paused before rushing to the keyboards and cameras. Not with this story. I saw headlines with words like “Certain,” “Confident,” and “Proved.” No question about it: the fragment is authentic and demonstrates that Jesus had a wife, the public was assured.

The New York Times ran with it, although with slight reserve: “…More Likely Ancient Than Fake.”  This story included the doubts of Leo Depuydt, Egyptologist at Brown University, who said that the forgery was so obvious that it “seems ripe for a Monty Python sketch.” Nevertheless, the Harvard Divinity School press team was burning the midnight oil to stir popular interest for a salacious religion story on the verge of Easter.

“Too convenient for some,” the Times article added, the fragment “also contained the words, ‘She will be able to be my disciple,’ a clause that inflamed the debate in some churches over whether women should be allowed to be priests.” There wasn’t any supporting example of inflamed debate in churches over Easter weekend, but I suspect that an example wasn’t needed. For a culture—and especially a liberal academy—that is more inclined to believe ancient Gnostics and Dan Brown than Matthew, Mark, Luke, and John, even if there isn’t an inflamed debate in the churches, there should be.

Well, none of this matters now, because the fragment has been proved a forgery. On April 24, Coptic scholar Christian Askeland demonstrated that it was “a match for a papyrus fragment that is clearly a forgery.”
On May 2, the Wall Street Journal reported “How the ‘Jesus’ Wife’ Hoax Fell Apart.”  I’m waiting to see the media frenzy over this one—especially since it’s far more conclusive than the press releases of Harvard Divinity School. But I’m not holding my breath.

Comments (7)

Heavenly Days

“Heaven Is For Real,” a movie about a child’s visit to heaven, reportedly grossed $21.5 million at its opening this past Easter weekend. A spate of similar books regularly climb to the top of the New York Times Bestseller List. Judging by the continuing popularity of Jesus Calling (America’s #1 devotional), the nation—and especially evangelical publishers and readers—are craving revelation about the things that matter most. Yet it’s revelation apart from—or at least beyond—the Word of God.

How do we know that God exists and heaven is for real? The apostles answer with one voice: “We heard, saw, and touched him with our hands… and he is risen!”  It’s amazing that at the time when Christians celebrate Christ’s bodily resurrection as “the first-fruits of those who sleep,” a completely different gospel, with entirely different sources of “revelation,” is broadcast in the name of Christ.

When it comes to heaven, particularly to the presence of the Triune God who makes it “heaven” in the first place, are we playing with fire?

Remarkably, one of the best critiques of this genre I’ve come across is a post on the CNN website. It’s by Drew Dyck, editor of Leadership Journal.  “Yes, the Bible teaches that heaven is a place of ultimate comfort, with ‘no more death or mourning or crying or pain’ (Revelation 21:4),” he notes.  “But it is also a place where the reality of God’s unbridled majesty reigns supreme and that’s scary.”  He adds, “We can’t truly appreciate God’s grace until we glimpse his greatness. We won’t be lifted by his love until we’re humbled by his holiness.” In conclusion, he states, “The affection of a cosmic buddy is one thing. But the love of the Lord of heaven and earth, the one who Isaiah says ‘dwells in unapproachable light,’ means something else entirely.”

Another very helpful resource is a video by David Platt.  After pointing to the problem in pop culture over “trips to heaven,” Pastor Platt offers wise biblical counsel for “discerning the spirits.” And isn’t the safest ground to stay close to the words of the one who said, “No one has seen the Father except he who is from God; he has seen the Father… I am the bread of life” (John 6:46, 48)?

Comments (8)

Michael Horton at PCRT 2014

On May 2-4, 2014, Michael Horton will join Phillip Johnson, Richard Phillips, and Derek Thomas at the Philadelphia Conference on Reformed Theology. This year, the conference will be hosted by Proclamation Presbyterian Church in Bryn Mawr, Pennsylvania.

Now in its 41st year, the Philadelphia Conference on Reformed Theology played an important role in the birth of White Horse Inn and Modern Reformation. When Dr. Horton was 13 years old, he convinced his parents (then living in California) to take him to the PCRT where he met and had lunch with James Montgomery Boice. That newly formed friendship developed into a full-fledged partnership in helping the church rediscover the solas of the Reformation.

Dr. Horton will give two plenary addresses on Saturday, May 3rd. The first session is titled, The Uncorrupted Gospel. The second session is titled, Evangelism and the Holiness of God. He will also give a seminar on Saturday afternoon titled, Ordinary Holiness: Ephesians 4:1-16.

This year, the PCRT conference takes up the theme, “Profaning the Sacred: The Beauty and Holiness of the Bride of Christ.” Here’s the conference description:

In the Old Testament, we often read of the sacred vessels of the temple being taken away for the service of idolatry. The profaning of God’s sacred things symbolized the turning of Israel to false gods. Even worse were those occasions when idols were brought into God’s house, showing that Israel had forgotten the holy obligations of Scripture. The New Testament sees God’s people going out into the world with the Gospel, making holy those who were lost in sin. Yet the danger of secularizing the sacred remains. Often in the name of evangelism, worldly influences may corrupt the holy things of worship, ministry, and Christian living. When this happens, the church loses relevancy in the culture and, as the Bible so frequently shows, true spiritual power for the cause of salvation is lost, even when there may be great numbers of people and other worldly indicators of success.

With this in mind, the 2014 Philadelphia Conference on Reformed Theology will consider the holiness of the Christian church, together with its worship, ministry, and life. There are several reasons for this topic. First, is the perennial need of God’s people to protect God’s holy things from worldly corruption. This need is particularly great today when so many professing Christians and churches are adopting the ways of the world to do the work of God. God calls Christians, pastors, and churches to be holy, and this means that we must not allow his holy things to be profaned. This raises important questions for us to answer: how does a zeal for evangelism often mask the importing of worldly influences? What constitutes genuinely holy worship? Does zeal for holiness involve legalism or is it a true mark of God’s grace?

You can register for the conference here.

Comments (2)

Changes at White Horse Inn

For the past year, the senior staff and the Board of Directors at White Horse Inn have discussed how we can continue to serve the churches of Jesus Christ around the world. We have held numerous workshops and meetings over the past year.  We have solicited much input and advice as we consider the many opportunities before us. 

Many voices, including our own WHI Board of Directors, have challenged us to consider how we might more effectively encourage believers and pastors in the local church, particularly overseas.  For almost 25 years WHI has encouraged believers with biblical truth drawn from the confessional streams of the Reformation—Anglican, Lutheran, Baptist, Presbyterian and Reformed—to help all of us know what we believe and why we believe it.  How should we steward these resources to be the most useful in the years ahead?

As we blogged earlier this year, White Horse Inn president Mark Green traveled to meet with pastors and academic leaders in South Asia, the Middle East, and Europe about how WHI could be more helpful to them and their congregations in the future.  This dream of WHI expanding overseas is happening!  Michael Horton is a respected scholar overseas and all parties are excited to explore how Dr. Horton might be able to visit and encourage those who serve the local church in both the seminary and pastorate.  We were able to leave WHI materials in six countries and promised to review future possibilities.  We are most excited about India and a few select countries in the Middle East and Africa. 

In the midst of these discussions one of our long-time hosts of White Horse Inn, Rev. Ken Jones, told us he would be resigning.  We’re so grateful for the many years he has joined Mike, Kim, and Rod.  WHI won’t be the same without him and we wish him all God’s blessings as he devotes more time to his church and his future ministry projects.  Rod Rosenbladt and Kim Riddlebarger will continue to serve with Mike Horton as the core of our White Horse Inn roundtable discussions. The White Horse Inn hosts will invite other respected voices into the studio, focusing on the following areas over the next year:

Youth Ministry:  Keeping Our Kids              May – June
Faith & Mental Illness                                     July – August
Hospitality                                                        September – October
Do We All Worship the Same God?              November – December
The Book of Hebrews                                      January – February
The Holy Spirit                                                 March – April

You may have noticed that we now align our White Horse Inn programs and our magazine, Modern Reformation, to talk about the same topic at the same time.   Our Study Kits follow the same theme and are available at the beginning of each of our series.  So now you can listen, read, and study the same topics to help you know what you believe and why you believe it!

We are also exploring new program ideas, new media platforms and new international events to expand the work of the past 25 years and build the foundation for the next 25 years.

Will you pray for us for us during these wonderful growing pains so that we can expand our service to you and others like you?  Continue to send us those letters and emails about how you have been encouraged through our work here at White Horse Inn.  We love to hear from you and we read each and every letter.  Stay tuned as we share with you some of our new plans and ideas.  Thank you for your support!

Comments Off

Calvin on the Christian Life

Calvin on the Christian Life“Be warned. This looks like a book on how Calvin thought about living the Christian life. But open it and you will discover that Mike Horton is driving you on a grand Calvin tour of the whole of theology. And that, of course, is Professor Horton’s (and John Calvin’s) point: it takes the whole biblical gospel to make a whole Christian life. By employing the classical formulation of the two natures of Christ (‘distinct but not separate’), Dr. Horton provides readers with a key to help unlock Calvin’s teaching. But more than that, he shows why the Genevan Reformer’s vision of the Christian life remains unsurpassed. Thoroughly satisfying, thoroughly enjoyable, and thoroughly recommended.”Sinclair B. Ferguson

“Learned and lucid, masterfully organized, and vigorously expressed, this full, solid, and exact study of Geneva’s reforming pastor is an outstanding piece of work. In all four sections Calvin comes to vigorous life. Calvin’s reputation for godly wisdom, and Horton’s for vivid writing, will certainly be enhanced.”—J. I. Packer

Michael Horton’s newest book, Calvin on the Christian Life, is now available. But before you read the excerpt that Crossway has made available (and while you wait for the Amazon drone to drop it off at your house), take a moment to read about Dr. Horton’s very personal engagement with John Calvin’s theology of the Christian life:

Most people who think of Calvin think of him as a (grumpy?) theologian who cares more about what you think about God than how you live in relation to God. Is that wrong?

It’s wrong.  You just have to open the Institutes to the first page to see that he thinks of our knowledge of God and of ourselves as inseparably intertwined.  His commentaries, sermons, and private letters show a man who was obsessed with God’s Word and its saving and edifying impact in every area of life.  Grumpy?  No.  Sick?  Yes, all the time.  He had several illnesses that plagued him, any one of which could have been fatal.  Yet he used his own suffering to help other sufferers.  For Calvin, “piety” was the word.  Today, piety is associated often with life as opposed to doctrine.  But for Calvin piety encompassed doctrine and life.  It was all of one piece.  You can’t live “the Christian life” without knowing the God who has revealed himself in Christ as he is clothed in his gospel.  And there’s no point in knowing the doctrine if it “merely flutters about in the brain,” as he put it himself.

You’ve studied Calvin and the Reformation for years, what surprised you most as you researched this book?

I’ve studied Calvin mainly as a student learning from a professor.  For this book, though, I pored over his letters and first-hand accounts of his friends and enemies.  I came to know him more as a fellow human being who frankly faces his sins and weaknesses because he has an all-sufficient Savior.  His warmth, humility, and love not only for God but for other people struck me again and again.  Calvin loathed talking about himself, but I think I was able to find enough material to reveal something of the man as well as his message.

Did Calvin advocate for a particular kind of spiritual life that we can emulate in our modern world?

Yes.  I think in especially two ways he stood over against a medieval piety that in many ways resembles contemporary evangelicalism.  First, he’s convinced that the arrow of activity points down, from God to us.   Like Luther, he emphasized over against the medieval model that God descends to us because we cannot rise to him.  Knowing God is really knowing God in Christ “as he is clothed in the gospel.”  That means that all good gifts come down to us from God and then out, through us, to the world.  We don’t bring our good works to God, but to our neighbor.  Therefore, the source of the Christian life is the gospel as it’s proclaimed and ratified in baptism and the Supper.  Second, and because of this first point, the Christian life moves from the public to the private rather than vice versa.  “If I can just get away from the world, family life, and my worldly job, I can finally focus on my sanctification.”  No, Calvin says, it’s precisely in marriage, family life, fellowship with believers, and engaging in daily callings that God shows us our warts and drives us to Christ for both justification and sanctification.   The public service shapes our private disciplines.  So even when we’re by ourselves, our meditation on Scripture is shaped by the church’s public confession and we pray with and for the whole church.  In short, Calvin emphasizes an extroverted piety: looking outside of ourselves to Christ in faith and to our brothers and sisters as well as our neighbors in love.  In his view, our relationship with Christ is always personal, but never private.  I might also add his emphasis on the Spirit.  His writings are suffused with Trinitarian thinking, and he had a rich understanding of and appreciation for the Spirit’s person and work.

What’s the relationship between spiritual habits or practices/disciplines and the Christian life?

It’s interesting that whenever Calvin recommends daily habits, he typically adds, “Not that this should be done superstitiously, as if to place God in our debt.”  As I said above, Calvin talks a lot more about public disciplines than private disciplines.  Yet what actually happened was that those were shaped by the common worship of the church carried Christ and his benefits with them in their homes, neighborhoods, and workplaces.  They sang Psalms out in the field, would stop to pray with a neighbor whose child was sick, and witnessed the gospel freely to unbelievers.  There was daily Bible reading, prayer, and catechism in the home.  In all these ways, there was a seamless transition from Sunday to Monday.

Did your understanding of or practice of the Christian life change in any way through writing this book?

Yes, especially with respect to prayer.  Calvin wrote a lot about prayer. In fact, his treatment of prayer in the Institutes is far longer than his discussion of election.  What particularly struck me was how much God’s fatherhood in Christ dominated his piety.  We crawl up into our Father’s lap when we pray and “give him knots that we cannot untie.”  There are myriad expressions like that that I draw upon, especially from his Psalms commentary.  He also talks about praying not only in Christ as our mediator, but with Christ.  He prays with us and his Spirit prays within us.  We can even “remind” God of his own promises, claiming the covenant as the basis for bold requests that accord with his revealed Word.  I keep coming back to these points and, when I do, find myself wanting to pray.

Comments (2)

Get 15% Off the New Logos Reformed Package

Our friends at Logos have announced a new package for their digital library, which they are calling the “Reformed Base Package.” If you use the White Horse Inn partner page, you can get 15% off! We’ve taken a peek and it looks to be packed with great resources–some of which haven’t yet been available either as stand alone titles or in other packages.

There are more than 1,100 titles included in the Platinum package! Here are a few of the key resources that stood out to us:

Commentaries
Calvin’s Commentaries (46 vols.)
Crossway Classic Commentaries (25 vols.)
Preaching the Word Commentaries (26 vols.)

Church History
Early Church Fathers Protestant Edition (37 vols.) (edited by Philip Schaff)
History of the Reformation of the Sixteenth Century (5 vols.)
History of the Reformation in Europe in the Time of Calvin (8 vols.)

Theology
Institutes of the Christian Religion (2 vols.)
Tracts and Treatises of John Calvin (8 vols.)
The Works of John Owen (24 vols.) (Includes Owen’s 8 vol. commentary on Hebrews)
The Works of Charles Hodge (29 vos.)
B. B. Warfield Collection (20 vols.)
Select Works of Geerhardus Vos (14 vols.)
The only English translation of Vos’ Reformed Dogmatics (5 vols.)
Louis Berkhof Collection (15 vols.)

There are five levels of pricing available:

Reformed Starter
Price: $294.95
Print value ~ $3,700

Reformed Bronze
Price: $629.95
Print value ~ $8,100

Reformed Silver
Price: $999.95
Print value ~ $13,000

Reformed Gold
Price: $1,549.95
Print value ~ $21,000

Reformed Platinum
Price: $2,149.95
Print value ~ $30,000

If you’re not familiar with Logos, check out a few videos that detail the value of their features here.

The new Reformed Package is available for the first time today! Remember, if you order through the White Horse Inn partner page, you’ll get 15% off!

Leave a Comment

What Really Drives the Christian Life?

Especially as Americans, we are often given to over-simplification. We like bumper stickers and sound bites. Problem is, sound bites get forwarded, linked, tagged, “liked,” and tweeted. And then the “aha!” moment passes as quickly as it struck.

Even confessional folks have slogans. I’m quite sure that mainline Lutheran theologian Gerhard Forde didn’t intend “Sanctification is getting used to your justification” as a slogan. The place where I first saw it was in Christian Spirituality: Five Views on Sanctification, edited by Donald Alexander. There is a lot that Professor Forde says before and after this sentence. Nevertheless, in my view at least, it’s all making the same point in different ways.

Sinclair Ferguson contributed the Reformed chapter in that volume. Not surprisingly, his chapter is distinctly Reformed. Yet what becomes intriguing is the way in which Forde and Ferguson become obvious allies over against other approaches to sanctification in the remainder of the book.

And yet, with Ferguson, I have a mixed response to Forde’s statement, especially as it has become a widely-used slogan. It’s certainly an important part of what Scripture says about sanctification, right? Through the gospel the Spirit gives us faith, and that faith in Christ bears the fruit of love and good works. The more that we hear the objective accomplishment of Jesus Christ for us, the greater our heart swells with joy and love for God and neighbor. If it’s nothing less than “getting used to our justification,” sanctification is also something more than this aspect. God’s marvelous work of sanctifying us can’t be reduced to a single thesis, much less a slogan.

By the way, even more conservative/confessional Lutherans have offered a similar critique. For example, the Rev. John F. Brug of Wisconsin Synod says that Forde’s presentation doesn’t quite represent confessional Lutheran teaching. Pastor Brug offers a series of his own theses, supported by numerous scriptural passages.

  • “True Lutheran teaching emphasizes the importance and necessity of sanctification, Christian living, and good works in the life of every Christian.”
  • It “emphasizes the distinction of justification from sanctification.”
  • “It clearly distinguishes the roles of the law and the gospel in sanctification.”
  • “Lutheran teaching emphasizes the priority of the means of grace as the tools God uses in producing sanctification in the lives of his people.” These means are preaching, baptism, and the Lord’s Supper. “Nevertheless, in our preaching and teaching we should also refer to other means which God may use in a secondary way to strengthen and encourage us in our sanctification. Foremost among these is prayer.” Prayer is not a “means of grace” because it is our activity toward God. Yet prayer is indispensable to our growth in Christ.
  • “Lutheran teaching of sanctification emphasizes God’s power, rather than human effort, as the source of sanctification.”
  • “Lutheran teaching, nevertheless, emphasizes also the importance and necessity of our cooperation and effort in our sanctification. Unlike Christ’s work in justification, the work of the Holy Spirit in sanctification does not substitute for our efforts.” He adds (again, with key passages), “Scripture often admonishes us to be eager participants in Christian living. Sometimes it does this with general admonitions…. At other times it encourages zeal or dedication in specific acts of sanctification…. Although the Holy Spirit is the creator of our faith, he does not believe for us. In the same way though God is the source of our sanctification, he does not do our good works for us.”
  • “Lutheran teaching of sanctification also warns of the struggle and difficulty that every Christian will face in sanctification.”
  • It “recognizes the sanctification will never be perfect in this life” and… we are to “thank God for progress in sanctification and commend Christians for the gains that have been made. A Lutheran preacher assures his people that God is pleased with the works which they do as a result of their faith… A Lutheran preacher should not hesitate to praise and commend Christians for the good works which he sees in their lives.”
  • “Lutheran teaching of sanctification urges people never to rest on their laurels, but to keep striving to advance.”
  • “Lutheran teaching of sanctification keeps believers’ eyes on the goals of sanctification. Present goals are the glory of God, assurance of faith for ourselves, testimony to others, and help to others.”
    (http://www.wlsessays.net/files/BrugLutheran.pdf)

Pastor Brug then contrasts this view with other positions. He offers traditional Lutheran critiques of the Reformed position. Nevertheless, he recognizes that Lutheran and Reformed confessions are allied in opposition to other approaches. “Often trends that are decried as ‘Reformed’ influences on Lutheran theology are not ‘Reformed,’ but Wesleyan/Arminian.  In fact, of all of the views commonly held in American Evangelicalism, the Reformed view of sanctification is closest to the scriptural teaching. Generally, it is more orthodox than the view of heterodox Lutheranism.” Pastor Brug especially appreciates Sinclair Ferguson’s presentation in Christian Spirituality. “At least the response of Ferguson, the Reformed spokesman, refers to ‘Dr. Forde’s edition of the Lutheran teaching.’”

Reductionistic sloganeering happens on the Reformed side, too. Part of the story—indeed, a major part of it—can become the whole story. Sometimes we’ve employed the structure of the Heidelberg Catechism—Guilt, Grace, and Gratitude—as if it said everything.  “Grace is the essence of theology,” said Berkouwer, “and gratitude is the essence of ethics.” Get the gospel and everything else falls into place. If you understand the indicatives, the imperatives will make sense. The Westminster Shorter Catechism (Q. 35) defines sanctification as “the work of God’s free grace.” Similarly, John Murray wisely exhorts,

It is imperative that we realize our complete dependence upon the Holy Spirit. We must not forget, of course, that our activity is enlisted to the fullest extent in the process of sanctification. But we must not rely upon our own strength of resolution or purpose. It is when we are weak that we are strong. It is by grace that we are being saved as surely as by grace we have been saved. If we are not keenly sensitive to our own helplessness, then we can make the means of sanctification the minister of self-righteousness and pride and thus defeat the end of sanctification. We must rely not upon the means of sanctification but upon the God of all grace. Self-confident moralism promotes pride, and sanctification promotes humility and contrition (John Murray, Redemption Accomplished and Applied, 147).

Again, this is entirely true and it needs to be said—again and again—because we are living in an age of “moralistic, therapeutic deism.” Besides, Jesus said this first, as did Paul (Rom 12:1-2). Our default setting is to think that we need the gospel for justification and then turn sanctification into a fear-and-anxiety-driven enterprise.

The Apostle to the Gentiles assumed that the first thing to do in a crisis of church discipline is to remind the Corinthians of the full power and extent of the gospel. When a church forgets this and reacts to over-simplification, it does not to “preach the whole counsel of God,” but submerges the core motivation for Christian living in a sea of contradictory messages. After all, both legalists and moralists downplay the seriousness of the law and the expansiveness of the gospel. In Romans 6, Paul answers the charge of antinomianism by explaining that the gospel is the answer not only to sin’s condemnation but to its dominion as well.

It is certainly true that Scripture—specifically, the New Testament—exposes us to a multiplicity of reasons and motives for growth in Christ. Nevertheless, some motives are more obviously “core” in the NT than others, and the good news of who we are in Christ is always the major driving force in the Christian life. For example, we are not to be driven by fear of a judge, but by the favor of a Father (2 Tim 1:7).

The problem, then, is not making the gospel the source and gratitude the primary motive for the pursuit of godly living. Rather, it is reducing the gospel to one of its gifts.  There is no divine gift greater than justification. We never “get over” or “move beyond” the wonder of that gift we have in Christ. Or at least we shouldn’t.

And yet I wonder if we are forgetting sometimes that regeneration, adoption, and sanctification are part of that same gift that we receive when Christ himself is the Gift par excellence. That’s the way Paul handles the charge of antinomianism in Romans 6, after celebrating and explaining our justification by Christ’s imputed righteousness. He doesn’t take back or tone down anything that he has said before. Rather, he says, “Wait, but that’s not all!  If you share in Christ, you are a beneficiary of regeneration as well as justification.” In other words, it’s more gospel!

Of particular concern, in my view, is the way in which the marvelous doctrine of glorification has fallen off of our radar in recent decades. It used to be a major doctrine in Reformed treatments of sanctification. Our motivation for the Christian life is anchored in what Christ has accomplished outside of us in history. But it is also anchored in the Spirit’s act of uniting us to Christ here and now, so that we are actually made beneficiaries of these blessings. Still, we haven’t taken in the whole vista until we recognize that the future glorification of the saints penetrates our lives here and now. We are driven by the gospel, with justification at its heart, but the gospel is more than justification.

So sanctification is not just getting used to your sanctification, but to your election, regeneration, adoption, suffering, and the hope of glory. Sanctification is a lifetime of getting used to God as a Father rather than a Judge, the law as a friend rather than an enemy, the new creation as a reality that makes us uncomfortable in this passing evil age, the Spirit as the indwelling presence of God that not only comforts and assures us but keeps us longing for the “more” up ahead.  Those who are united to Christ himself will become increasingly restless until they share in the glory of their Risen King.

Comments (9)

Al Mohler on Horton’s “Pilgrim Theology”

Al Mohler wrote up a series of reviews on books that were released in 2013 for Preaching.com and included Michael Horton’s Pilgrim Theology:

MichaelHorton, Pilgrim Theology: Core Doctrines for Christian Disciples (Zondervan, 2013)

In this new book, Michael Horton provides a unique service that should be appreciated by every preacher. He previously wrote a massive and worthy systematic theology, The Christian Faith: A Systematic Theology for Pilgrims on the Way (Zondervan, 2011). Two years later, he has come out with Pilgrim Theology: Core Doctrines for Christian Disciples. Why two books? The answer presents us with a dilemma. Would we really want to read the shorter version of a massively important book?

Oddly enough, the answer is often an honest yes. Actually, this two-book project by Horton represents the kind of gift to the church that should serve as a model for others. Preachers are aware of the temptation to start a massive and worthy volume only to discover the demands and interruptions of ministry often make the completion of that book very difficult. Many preachers have expressed the need for a more accessible approach that could fit within the actual reading practices of a disciplined preaching minister.

So, here’s good news: Every preacher should have the time and opportunity to read Pilgrim Theology and benefit from this powerful distillation of Horton’s very important theological work.

More good news in this volume: Horton not only believes theology is anything but a dry and abstract intellectual discipline, but he proves the vitality and relevance of theology for the Christian life. After all, he has written these works as guides for pilgrims, not as literary monuments.

The readers of this volume will find it to be a very helpful and well-organized approach to Christian doctrine—and to be an ongoing discussion with so many of the people and issues driving our contemporary conversations. Furthermore, Horton demonstrates a very substantial engagement with Scripture and the biblical narrative. Every preacher—every pilgrim—will find much health in this volume.

To read his reviews of other great books that were released in 2013, click here.

Leave a Comment

The End Times Are Finally Here!

Kim Riddlebarger responds to the latest end times nuttiness over at the Riddleblog. Here’s a preview:

But there are two significant problems with this approach to Ezekiel 38-39.  First, as Edwin Yamauchi (a noted evangelical archaeologist and historian) has pointed out in his book, Foes from the Northern Frontier:  Invading Hordes from the Russian Steppes (Baker, 1983), this identification is based upon a number of unsubstantiated assumptions.  For one thing, Gog and Magog cannot be directly tied to the Scythians.  Yamauchi believes that their identity is not certain at all.  Furthermore, he contends that Meshech and Tubal cannot be tied to Moscow or Tobolsk in any sense.  He believes these are references to ancient Assyria which did invade Israel from the north.  This means that Ezekiel is speaking of Israel’s immediate future when writing his prophecy (an Assyrian invasion from the north), which also prefigures an end-time event.

How do we know that to be the case?  If you follow the basic hermeneutical principle that the New Testament interprets the Old Testament (something dispensationalists are not willing to admit when it comes to interpreting biblical prophecy), then in Revelation 20:8-9, John speaks of Gog and Magog as symbolic of the nations of the earth, gathering together to make war on the saints (the church).

Read the rest here.

Leave a Comment

Page 2 of 5212345...102030...Last »