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Pilgrim Theology Now Available!!

The White Horse Inn store is now ready to ship copies of Michael Horton’s newest book Pilgrim Theology: Core Doctines for Christian Disciples. Before you head off to Amazon, know that they aren’t going to ship until February 5. Oh, and there is one other thing, only the WHI store will send you the book signed by Dr. Horton!

Get your copy today!

The 2011 award-winning publication The Christian Faith garnered wide praise as a thorough, well-informed treatment of the philosophical foundations of Christian theology, the classical elements of systematic theology, and exegesis of relevant biblical texts. Pilgrim Theology distills the distinctive benefits of this approach into a more accessible introduction designed for classroom and group study.

In this book, Michael Horton guides readers through a preliminary exploration of Christian theology in “a Reformed key.” Horton reviews the biblical passages that give rise to a particular doctrine in addition to surveying past and present interpretations. Also included are sidebars showing the key distinctions readers need to grasp on a particular subject, helpful charts and tables illuminating exegetical and historical topics, and questions at the end of each chapter for individual, classroom, and small group reflection.

Pilgrim Theology will help undergraduate students of theology and educated laypersons gain an understanding of the Christian tradition’s biblical and historical foundations.

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Les Mis and the Limits of “Redemptive” Film

It’s been out for a while, but depending on how things go at the Oscars on February 24, Les Mis may be around for a while.  We have a White Horse Inn interview on the movie here and a blog review here.  But a long-time contributor (former editor) and pastor/professor Brian Lee has a slightly different take on the film.  In keeping with our purpose of provoking good conversations, we’re delighted that Brian wrote this for our blog.

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Almost a month has passed now since a new generation of audiences have experienced the musical production of Les Miserables on the big screen. I was among those who had long heard of the redemptive power of Victor Hugo’s story, yet had never seen or read the story. Going in, I was primed to be blown away by a lifetime of sermon illustrations about silver candlesticks.

And I was indeed blown away. The ample analogies of the Law and Grace have been ably catalogued elsewhere, including in the excellent White Horse Inn discussion. Being a good Calvinist, the story already had me at its portrayal of slavery and bondage… yes, the waterworks began in the opening number. But the gracious gift of the aforementioned candlesticks, offered to the ungrateful rebel in the place of a guilty verdict, packs a big punch. The gifted candlesticks travel with Valjean through the film; a life is transformed; grace resonates through the ages. The gift is even Christological, given by a representative of Christ and premised upon his passion and blood. The Law in Javert hounds. There are echoes of the substitutionary atonement, and the recurring question whether Valjean will identify with the Old Man, the criminal, or the New.

And yet, by the closing song I was nagged by the impression that much of what had been offered me by the one hand of grace had been taken back by the other. What really surprised me in the film (and this is not a plot spoiler), was the degree to which the themes of law and grace echoed equally through the personal transformation of Valjean and the political transformation of the Paris revolutionaries. (The political background of this conflation has previously been discussed on this blog).

As much as I was emotionally drawn into the plot of personal redemption, I was somewhat surprised by this confusion of the heavenly kingdom of grace with earthly utopia. When I heard, for instance, the orphan sing of a castle on a cloud: I know a place where no one’s lost, I know a place where no one cries, crying at all is not allowed, not in my castle on a cloud… Well, I’m thinking of the Heavenly Zion, Jerusalem above, where every tear is wiped away. But in the finale the chorus sings on the barricades in Paris:

For the wretched of the earth there is a flame that never dies… They will live again in freedom in the garden of the Lord… The chain will be broken and all men will have their reward. Will you join in our crusade? Who will be strong and stand with me?

The heavenly city is an earthly Utopia. The transforming power of grace is an entirely immanent one. The sacrifice of fallen comrades in revolutionary battle is the transforming inspiration of grace that will ultimately overthrow the oppressors of the wretched, the law that demands its pound of flesh.

It was like hearing a solid Law-Gospel sermon that surprisingly closes by shifting the category back to guilt, leaving you with Law-Gospel-Law and asking, “What have you done for Jesus lately?”

Walking out of the theater, somewhat disappointed after all the build up, I wondered if I was picking nits. C’mon, man! It’s not a sermon, it’s a movie. Give your inner systematic theologian a break. There’s no such thing as a perfect analogy.

But the nagging sense continued, and I couldn’t help but believe that even the brilliant gospel images of Les Mis are ultimately a case of truth in the service of a lie. Hugo uses the emotional power of Valjean’s story to drive home a political message. There is a certain degree of manipulation involved, made worse because it runs roughshod over biblical truth.

Ultimately, the political confusion at the end of the film led me to revisit the personal story of grace in Valjean’s life, which strikes a few troubling notes. The biggest warning sign here is that Valjean is still haunted by his past at the closing of the film. Am I forgiven now? Valjean asks in his closing scene.

Perhaps this is just the lingering doubt of a troubled soul, but there is a lurking sense in which the transforming power of the story’s gracious act is more driven by guilt, than gratitude. Valjean is ever a man on the run, hunted by the Law. The Law is never satisfied, but eluded, and deceived.

Grace in Les Mis is imperfect, because there is no substitute, no one to bear Javert’s punishment on Valjean’s behalf. Valjean’s only hope of deliverance is by his transformation, and his own acts of kindness. In fact, I think it is safe to say that Hugo portrays the Law more powerfully, and more accurately, than the Gospel — at least the Hugo of the musical, I haven’t read the book. At the end of the day, there is no reconciling of grace and justice in Les Mis, and to the extent that Javert’s law grasps and grapples with Valjean’s grace, it is led to a place of utter despair. This insatiable force of the Law, it’s inability to take anything but it’s full pound of flesh, is essentially Roman Catholic in its understanding, which is not surprising given Hugo’s french context.

We tend today to think of images, and especially moving images, as a more effective medium of communication than mere words. “A picture is worth a thousand words.” But as T. David Gordon points out, there are certain things that pictures can’t convey, like the gospel of justification through imputation by faith alone. This is why, in part, Paul tells us that “Faith comes from hearing.” While moving images may tug our emotions far more effectively, they lack the precision and clarity to convey saving words, the legal declaration of our covenant-making — not image making — God. Les Mis shows how emotionalism can miss the mark, and how any merely human story of redemption will tend to miss the mark.

This is not to say that the film is not great art. If you haven’t seen the film, take this criticism as an endorsement. But enjoy the film for what it is… a movie, a story. While it is natural for Christians to get excited about Gospel imagery in popular culture — and Les Mis has it in spades — we need to be aware of the limits of “redemptive” film, and preserve the category of entertainment. Unfortunately, much of the mania for redemptive cultural efforts (see this list of the Top Ten “Most Redeeming Films of 2012”), broadens the Christian concept of redemption to the point of which it is practically useless.

Brian Lee is the pastor of Christ United Reformed Church in Washington, DC

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Is Science Necessarily Anti-religious?

As everybody knows, well-known biologist Richard Dawkins moonlights as a polemicist against religion. Yet recently a leading physicist described Mr. Dawkins as a “fundamentalist.” The physicist is Peter Higgs (as in Higgs Boson particle). Higgs is expected to win the Nobel prize after this summer’s discovery in Geneva supported his theory about how particles attain their mass.

Although Higgs says he is not a religious believer himself, he chalks it up to his secular upbringing. Science and religion are not incompatible, Higgs asserts, but religion needs to rethink some of its arguments in the light of contemporary science.

Recently I also had the opportunity to ask Harvard astrophysicist Owen Gingerich about the religious implications—if any—of the Higgs Boson, which has been called “The God Particle.” He was kind enough to write up the following insights exclusively for our White Horse Inn readers.

The recent discovery of evidence for the elusive and short-lived Higgs boson stirred up a great deal of short-lived press coverage. My friends knew somehow that it was Very Important, without knowing quite why, nor why it was referred to as “the God particle.” Were there deep religious connotations in this discovery?

The discovery was long ago predicted (if everything was all right with the so-called “standard model” of nuclear particles), and thus long awaited. Already two decades ago Leon Lederman, sometime director of the Fermi Lab and Nobel laureate in physics, was frustrated by the difficulty of finding the particle, and he wanted to vent his frustration by titling his forthcoming book on the elusive boson The goddamned particle. This American idiom expressed his feeling perfectly and without religious connotations, but his publisher vetoed the idea, settling simply for The God Particle. Thus, unwittingly, the pot was stirred unnecessarily for religious connections.

A similar situation has repeated over and over in seeking for the larger context of scientific findings. A particularly interesting case occurred following the publication of Darwin’s Origin of Species in 1859. Outcries that the book was antireligious brought a thoughtful response from the American botanist Asa Gray, who was a staunch Presbyterian but a serious supporter of Darwin’s evolutionary views. Gray ended his review by arguing that whereas a reader could use Darwin’s theory in support of an atheistic view of Nature, one could use any scientific theory in that way. Darwin, Gray wrote: “merely takes up a particular, proximate cause, or set of such causes, from which, it is argued, the present diversity of species has or may have contingently resulted. The author does not say necessarily resulted.”

Thus it is that cosmologist Lawrence Krauss, already known for his outspoken atheistic stance, captures the opportunity to call the Higgs boson “The Godless Particle.” It is no surprise to learn that his prior views find a confirming place for the particle in his philosophy. Likewise readers of my book, God’s Universe, will not be astonished to discover that I consider the Higg’s boson simply to be one of countless numbers God’s particles that make up the material universe. There are discoveries awaiting to be made that will surely give rise to thoughtful discussions with far more interesting philosophical issues than the discovery of evidence for the Higg’s particle. To name just one, the on-going Kepler mission, which continuously monitors approximately 150,000 stars for the brief dimming that results when a planet passes in front of one of them, has already found a couple thousand so-called exoplanets. Some of these will surely be earthlike, in the sense of being rocky bodies in just the right temperature range for liquid water and therefore possible environments for life. If we eventually find many of them, but with no evidence for life, this may support an argument for the rarity of life in the universe. On the other hand, if hints of primitive life are found, it will verify that the universe is designed to be congenial for life. Of course Lawrence Krauss will argue that the formation of life is automatic and therefore no big deal.

As we never tire of saying around here, God works through means. The Reformers emphasized that God’s glory isn’t lessened by the layers of creaturely means he uses to get something done. On the contrary, it shows just how involved God is at every level, in every event, even to bring good out of evil. Just as the Triune God works in saving grace through the ordinary means of preaching, baptism and the Supper, his common grace is evident in the layers of natural processes that his wisdom, goodness and love direct. In nature and in grace, everything holds together in Christ (Col 1:17). He is eternal Son who became flesh for us and for our salvation. Even in this game-changing event, his miraculous conception was complemented by a natural gestation and birth, like that of any other baby.

In God’s economy, extraordinary means—miracles—play nicely alongside ordinary means. Sometimes God works directly and immediately, but most of the time he works through secondary causes. Even in Genesis 1 and 2, along with the direct fiat that creates “from nothing” (ex nihilo)—”‘Let there be x.’ And there was x.”—are interlaced descriptions of a more ordinary procedure: “‘Let the earth bring forth x.’ And the earth brought forth x.” This is not a recent theory to accommodate contemporary science; it’s one of many long-standing contributions of our older theologians to contemporary conversations. This distinction has always been helpful in better days, when science and faith were on friendlier terms.

The science-religion conversation is complex, far more so than religious and anti-religious fundamentalists imagine. Yet it may be that our greatest weakness in this discussion is not traditional arguments from the past, but the fact that we have largely forgotten what they were.

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Looking Back, Looking Forward

I need to let you know that we need your help. The White Horse Inn is a listener supported broadcast dedicated to recovering the clarity of the gospel of grace in our time, and we really need your help to continue with this mission now more than ever. We’re a relatively small organization without a lot of overhead, but we’re currently facing a significant budgetary shortfall and as a result we’re going to need to make some significant cuts in the very near future. If the message that we proclaim week after week really resonates with you and you’ve never supported us financially, now is the time to get behind us. As we’re nearing the end of the year, please consider making a one time gift or signing up as a monthly supporter. Or even if you are already a supporter, consider signing up a friend or relative as a Innkeeper, Architect or Reformer so that they begin receiving the monthly CDs and a subscription to Modern Reformation. For more information, give us a call at 1-800-890-7556 or visit the support tab at whitehorseinn.org.

We’re excited to begin working our way through the Gospel of John in 2013! It’s probably the most famous book in the Bible. John’s Gospel is portion of Scripture we often recommend first to new Christians, and it’s led more people to Jesus than just about any other document. But even though it so plainly sets forth Christ to the beginning reader of Scripture, its treasures can’t be exhausted throughout the course of any person’s life. For the next few months the hosts will be mining the riches from this amazing text, and through this study we hope to deepen your understanding of, and love for, the person and work of Jesus Christ.

Click on the audio file below for a preview of our next series on the White Horse Inn.

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The Real War on Christmas

I’d like to add a couple of chapters to C. S. Lewis’s Screwtape Letters. Not to say that I’m up to it, but some thoughts spring to mind. Here’s a go at one of the new letters from the senior demon to his nephew-apprentice Wormwood, counseling the junior tempter as to how he can more effectively seduce “the Patient”:

You can’t do it all at once and you can’t do it one by one. You’ll have to work very hard to change the whole framework of a generation’s assumed convictions. The way you should do this won’t make sense at first, but I assure you that it works. You have to shift their habits of thinking from the more serious to the more trivial (without blowing your cover and provoking the opposite reaction). Affirm the second-best thing against the first-best, then the third-best against the second-best, and so on. Here’s what I mean.

First, encourage them to take their faith for granted, by relying on what others believe. Distract them from explicit concern to a foggy memory of slogans and phrases they learned in their nurseries. This shouldn’t be difficult. They’ve grown up in it, after all. The Enemy uses that to his benefit, so we should too. It doesn’t really matter if they assent to beliefs about the Trinity, the Incarnation, Atonement, Resurrection, and all, as long as they don’t know why they believe it or why it matters. Get them somehow to think that the Enemy is either too far away to really care about them or so near that he’s a harmless pet—even better, their own inner voice. But the important thing here is to dissuade them from reflecting on what happened—you know, the stuff you’ve heard about “Immanuel: God with us.”

Second, now that they have begun to take it all for granted and wear it lightly, affirm the importance of spirituality, feeling, and doing good to others. That’s already there in the Enemy’s speeches, of course, but separate all of this from the question of truth. If possible (and it is, I assure you), use these very “virtues” celebrated by the Enemy as weapons against the doctrine. As long as they keep him in their private experience, but don’t really think of the Enemy entering history and bringing “salvation” to “sinners,” we should have less trouble with them spreading their nonsense. Help them to shift the burden of their religion from public truth to personal experience and happiness. Then, once they run into some rough patches they’ll realize it doesn’t work. The key: just keep it all light and superficial. There should be plenty of good resources already available for that sort of thing. Soon, they’ll forget it altogether.

Third, now they’ll be ripe for an outright offensive strategy on your part. Now that the “weightiness” of the Enemy’s speeches have been drained from their daily routines, and they think, feel, and live more like us, attack the beliefs straight-on. They already wear them lightly, so, with a little sophistry, they shouldn’t be likely to hold onto them too dearly. At this point, though, while you’re doing this, be careful to assure them of the good that religion can do in the world. I know that it works against your grain, but it does work in the end. For example, make them deeply concerned to celebrate Christmas and Easter as cultural holidays. They really love Christmas. Puff the holiday, but add in all sort of other things that make it sentimental rather than serious. They can still have the trappings; the important thing at this stage is that they let go of what it meant. Maybe they’ll start thinking of the Enemy’s so-called “achievements” no longer as an announcement but as a philosophy for living, cultural values, and that sort of thing. Just get it out of the sphere of “Good News,” as some of them still call it. Again, there should be plenty of resources near at hand for you to use—especially look for ones that they produce themselves!

OK, I don’t know if that works as fiction. But, sadly, it has worked in reality. Check out this provocative article in the Daily Telegraph: “Britain Will Miss Christianity When It’s Gone.”

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“One of them Got Better”

Recently Dr. Horton responded to Bill O’Reilly’s statements about Christianity not being a religion but a philosophy (see A Dangerous Christmas). This past Monday it almost seemed as if Jon Stewart of The Daily Show had read Dr. Horton’s post because he correctly understands the truth claims of Christianity that need to be believed concerning Christ being true God as well as the fact that Christ rose from the dead, ascended to the right hand of the Father, and is coming again to judge the living and the dead. Stewart even admits that though he knows these central doctrines of the Christian Faith and could “pass the philosophy test,” he does not trust in Christ and therefore, “doesn’t get to go to the afterparty.”

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A Dangerous Christmas?


It is a fact that Christianity is not a religion. It is a philosophy,” according to Bill O’Reilly. As part of his “war on Christmas” focus, the talk-show host faced off with the head of an Atheist organization in a recent interview. (For a different take, see this article from  the Washington Post.) According to his guest, government-supported celebrations of Christmas constitute the state’s privileging of one religion. If I understand him correctly (and I don’t take that for granted), Mr. O’Reilly counters the argument by suggesting that while particular denominations are “religions,” Christianity itself is not a religion but a philosophy. In fact, he takes this as a settled consensus. Oddly, he includes Judaism along with Methodism and Roman Catholicism as “religions,” although Judaism is arguably distinct from Christianity.

I confess that I am not a regular Fox News viewer and only catch Bill O’Reilly when friends shamelessly forward clips like these. Although the political aspect of the debate is important, my concern here is the religious aspect.

How far will some go to protect the vestiges of cultural Christianity in our increasingly secular society? Is this civil religion so deeply ingrained that we are willing to redefine the very nature and message of Christianity in the name of Christendom? Perhaps Mr. O’Reilly has given us that answer.

Could it be, ironically, that the atheist had a better idea about the nature of Christianity? To be sure, the danger of Christmas for him is mainly political, as its benefit seems to be for Mr. O’Reilly. But at least he gets that it’s about a specific religion and its central claim.

For many today, Christianity is indeed a philosophy—an ideology, a culture, and a set of ethical principles. It may come with different specifics, depending on whether it hails from the left or the right side of the aisle. However, if I may so bold, those who take this view should probably not celebrate Christmas at all.

Christianity is first and foremost an announcement that God our Creator is also our Redeemer; that “God so loved the world that he gave his only-begotten Son, so that whoever believes in him will never perish but have everlasting life” (Jn 3:16). This announcement is proclaimed in the gospel and sealed by baptism and the Lord’s Supper. It is explained in the ecumenical creeds, especially the Nicene, and shapes our common as well as private prayer, devotion, and life in the world. Christ did not come to be the world’s greatest philosopher or social reformer, but to “save his people from their sins” (Mat 1:21).

In the historic practice of many churches, the Sundays of Advent move from the prophecies to the nativity, culminating in the anticipation of Christ’s second advent. In this way, the point is underscored that the one whose gentle birth we celebrate is also the one who will return at the end of the age to judge the living and the dead and reign forever.

Even members of my extended family, many of them now unchurched, are not offended to celebrate Christmas. I think they should be. Christmas is a dangerous holiday. It’s not a question as to whether I think everyone has a right to celebrate Christmas in their own fashion. I won’t be pulling down decorations at the mall. However, I do question whether we know what we’re getting ourselves in to when we presume to celebrate Christ’s birth.

To be sure, we shouldn’t forget that Christmas, like every Lord’s Day, is first and foremost about announcing good news to all people: sins forgiven and the inheritance of everlasting life. The comfort of “God With Us,” rescuing us, the Light shining in the darkness: this is at the heart of our faith and our celebration of Christ’s birth. And yet, apart from meditation on his return in glory, the Good News become reduced to sentimental banality about mothers and babies; children being our future, roasting chestnuts and blinking lights.

When the Apostle Paul was invited to address the philosophers in Athens, he proclaimed this gospel. Already he had been busy in the synagogue as he “reasoned with them from the Scriptures, explaining and proving that the Christ had to suffer and rise from the dead.” “‘This Jesus I am proclaiming to you is the Christ,’ he said” (Acts 17:2-3). Then in the marketplace he reasoned with Greeks about Christ and his resurrection. That’s how he received the invitation to the big stage. He arrives at the climax of his argument: “For he [God] has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to all men by raising him from the dead.” (v 31).

The baby in the manger is God, who reigns over all together with the Father and the Holy Spirit. He infuriated the religious leaders by identifying them as outcasts, condemned to destruction, while welcoming sinners into his fellowship. He claimed equality with God the Father, provoking charges of blasphemy. He bore our guilt because there is no forgiveness apart from justice and every human being is under the curse of sin and death. He rose again on the third day for our justification and as the firstfruits of the new creation. He sent his Spirit to unite us to him for reconciliation and renewal. And one day he will return to judge the world, welcoming his elect into everlasting glory and banishing forever those who have not placed their trust in him.

The baby grew up. He is the conquering warrior of Isaiah 59 and before there can be an unending wedding feast in Revelation 19, there is the “wrath of the Lamb” in chapters 14-18. In those gruesome battle-scenes, the earthly city—represented collectively as “Babylon the Great”—is not confirmed in its cultural identity and civic pride, but is reduced to rubble. Instead of celebrating the shopping season with shareholders, the CEOs mourn that advent. The rulers of the earth beg that rocks fall on them to hide them from the wrath of Bethlehem’s child. If we do not recognize the holy child as the Lamb who died, was raised, and is coming again in judgment and everlasting blessing, then Christmas isn’t our holiday, but a dreadful anticipation of the final reckoning.

So Christmas is a wonderfully comforting holiday. In this era between his two advents, Christ is restraining Satan by his Word and Spirit, drawing sinners into the safety and joy of his banquet hall. Yet it is also a dangerous holiday, especially for those who defend it only by using it, “having a form of godliness but denying its power” (2 Tim 3:5-7). Are we really sure that we want to celebrate this birth? Are we glad when pass by the nativity scene on the city lawn, defended as an American “philosophy”?

Better to gather together in churches—even under conditions of persecution around the world—where (one hopes) Christ is proclaimed as the Judge and the Justifier of the ungodly this Christmas. And there, with faith in the holy Lamb, we can hear the angel say also to us, “Do not be afraid. I bring you good news of great joy that will be for all the people. Today in the town of David a Savior has been born to you; he is Christ the Lord” (Lk 2:10).

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Meet the Boss!

White Horse Inn is pleased to announce a new member of our team! Mark Green (above left with Mike Horton) was named by our board of directors as the new President and Chief Operating Officer in August. Over the last several months, Mark has been settling in at the world wide headquarters of White Horse Inn and Modern Reformation. He keeps mumbling about “a herd of cats,” but otherwise we think he’s fitting in just fine!

Mark comes to us with years of executive experience in the for-profit sector. He’s lived and worked all over the world, literally! While working on various projects in other parts of the world, Mark was able to see first-hand how Christianity fared both under persecution in the Middle East and surrounded by apathy and materialism in Europe. He brings a global mindset with him to his work at White Horse Inn at just the right time: God seems to be opening up doors to take our materials to some of the more than 150 countries that regularly access our website every week.

Recently Mark sat down with Mike Horton to talk about how he sees his role in supporting our efforts toward a modern reformation. We hope that you are as encouraged as we are by Mark’s passion for the Gospel and his desire to see the influence of White Horse Inn continue to grow and spread. Along with Mike Horton, the other hosts of the White Horse Inn, and the staff, please welcome Mark Green!

Click here to access the audio file directly

Please support the work of White Horse Inn with a special year-end gift!

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Forgive Us Our Debts

Chris Cox and Bill Archer have written an unsettling piece for the Wall Street Journal about the sobering reality of the US Debt. Though some may be familiar with the $16 trillion figure, there are few who realize that this is actually just the tip of the iceberg. According to the article, the true number is actually closer to $86 trillion (which amounts to 550% of our GDP). Cox and Archer argue that the government has gotten away with underestimating the actual price of our national debt since it has not needed to furnish the kind of financial documentation required of most businesses. “The actual figures,” they write, “do not appear in black and white on any balance sheet.” While the U.S. Treasury “does list liabilities such as Treasury debt issued to the public, federal employee pensions, and post-retirement health benefits…it does not include the unfunded liabilities of Medicare, Social Security and other outsized and very real obligations.”

The problem is that all the revenue collected for these particular entitlement programs is not actually being saved for the future, but is being paid out to current retirees. And this will all fall apart when more and more of our nation’s baby boomers start collecting retirement benefits. The government is currently borrowing 1 out of every 3 dollars that it spends, so what will we do when the majority of the boomers are retired? According to the authors, “Borrowing at this scale could eclipse the capacity of global capital markets–and bankrupt not only the programs themselves but the entire federal government.”

Peter Schiff, an American economist who won my respect after correctly predicting the ’08 housing bubble crisis and ensuing recession (check out “Peter Schiff was right” on YouTube), has written in his most recent book that politicians from both parties do not have the courage or will to face this issue squarely. And so he argues that our representatives will most likely continue to underemphasize the magnitude of this problem year after year until eventually the entire system collapses.

It seems to me that all this provides and apt analogy for the sobering reality of our true spiritual condition. Many of our pastors and church leaders regularly downplay the seriousness of our plight and offer helpful suggestions about doing better with God’s help, or even worse, get us to focus on having our best life now. Yet, at the end of the day, none of us is completely honest about the depth of our depravity. We know we have some debt, and we know we have a spending problem, but we still think it’s something we can manage. In reality, solving our debt problem in these ways is a little like attempting to drain the Pacific Ocean with a tablespoon.

So where are the preachers who have the courage to tell it like it is. Where are the leaders who are prepared to tell us that we’re not merely bankrupt, but need to borrow $86 trillion in order to be bankrupt! Is there anyone out there who is presenting the unvarnished truth, that our deepest problem is unfixable, and that the only way forward is to declare our own insolvency before the divine creditor?

The good news is that this particular creditor is infinitely wealthy, and has of late made news of a debt cancellation program which he has authored. Those who are chosen for this program must face up to the facts, confess their true poverty of spirit and put their trust completely in his care. When we do this, he promises to forgive us “all our trespasses by canceling the record of debt that stood against us.” But that’s just the beginning.  Not only will he cancel all our debts, but he has also promised to adopt us into his family, making us his heirs. In fact, he’s currently planning a huge banquet celebration for all the new members of his family in the not too distant future. Got nothing to wear? No worries; he’s even providing the wardrobe. And on the invitation we read, “Come, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine and milk without money and without price.”

Gracious Lord, forgive us our debts!

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The Magnificent Dane: A Tribute to Rod Rosenbladt

Way back when, Kim Riddlebarger introduced me to Rod Rosenbladt, one of his professors at Simon Greenleaf School of Law.  Twenty-five years later, here we are still doing “theology on tap” together at the White Horse Inn.  I can’t calculate the gifts that God has given me through the magnificent Dane over these many years.  For his insights, challenges, conviction—and most of all, his friendship in the gospel, I’m greatly in Rod’s debt and I know that Kim and Ken feel that way as well.  We’re delighted that Concordia Today Magazine has published a tribute to Rod’s work in its latest issue.

UPDATE: Our friends at New Reformation Press have made a pdf of the article that you can download here.

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