White Horse Inn Blog

Know what you believe and why you believe it

Modern Reformation Conversations – Dr. Adam Francisco

We’re sending off the summer with two great interviews with Dr. Adam Francisco of Concordia University.  In this interviews, Dr. Francisco gives us great insight into the historical development and theological influences on the Koran, the Islam PR re-vamp, and the difference between Muslims and Islam.  Watch, learn, and be edified.

Happy Viewing!

WHI-1116 | Worship in Spirit & Truth

In John 4, Jesus says to the Samaritan woman, “God is a spirit, and those who worship him must worship in spirit and truth.” But what does it mean to worship God “in spirit and truth”? What are the implications of this text for our understanding of worship today in the American church landscape? That’s what’s on tap for this edition of the White Horse Inn (originally broadcast December 9, 2007).

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A Better Way
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Joel Osteen and Family Feud

On Friday, July 13, 2012, Joel Osteen made an appearance in Cleveland, Ohio.  Fourteen thousand people filed into Quicken Loans Arena that evening to take in “A Night of Hope.”  I had no desire to attend, but I did want to head downtown and do something outside the gathering as an act of quiet personal protest.

For weeks prior to the event, I pondered what to do.  So one night, to find some inspiration, I tuned in the weekly broadcast from Lakewood Church.  When channel-surfing I will sometimes briefly watch Osteen, but on this occasion I committed myself to watching the entire show.  Within minutes, I knew what I should to do: So I paused the channel, went to my home-office, and returned with a pen and pad of paper.  I started writing down the key words and phrases I heard Osteen emphasize in his talk.  By the end of the hour, I had over twenty items on the list.

Recalling an interview (was it on CNN?) in which Michael Horton called Osteen’s teaching “Cotton Candy Christianity,” I wrote that term as a heading above the list.  I then thought about what alternative words or phrases might be listed alongside each item on the Osteen list.  I found this all too easy—and in less than two minutes, I had my companion set of terms representing “Historical-Biblical Christianity.”  I returned to my office and typed up the list.  Once completed, all I needed was a heading for the flyer.  Also easy: “The JOEL OSTEEN Scorecard.”  (Download a PDF file of the final product.)

On the morning of Friday the 13th, I printed 250 copies of the scorecard on pink paper (pink struck me as the appropriate color).  In the afternoon, I read Paul’s Letter to the Galatians, and I prayed that should God give me occasion to talk to anyone, that I would speak the truth in love.  And then early that evening, also equipped with seven copies of Christless Christianity that I had ordered for the event, I headed for “the Q” (or “the Loaner” as one Cleveland friend of mine likes to call it), most curious about what I would encounter.

After parking, I asked a police officer where I was permitted to stand and hand out pamphlets.  He directed me across the street, off the private property of the arena.  There I joined two Mitt Romney volunteers soliciting signatures (for what I did not know, as Romney had already won the Ohio G.O.P. primary and secured the Republican nomination).

People streamed by me.  I quickly had to figure out what to say as my pitch.  I tried, “Get your scorecard,” which generated little interest.  When I changed it to “Get your Joel Osteen Scorecard,” well, that drew much more interest.  And interestingly, when just one person in a passing cluster took a pink sheet, others were much more inclined to take one as well.  The flyers went out in bunches.  A few people asked what the sheet was for; I simply explained it was for note-taking and “checking off the terms you might hear tonight.”  That seemed to satisfy most all takers.

I also had to consider to whom I would give away copies of Horton’s book.  I decided to give to the first people I spotted carrying Bibles.  I gave away two such copies, but decided to change my criteria after one woman took a copy, crossed the street, but after examining the book, crossed back and returned to me. “I’m not interested in this,” she politely said, giving back the book.

So I decided to give my remaining copies of the book to young adults who appeared of high school age.  The highlight here: the final kid to get a copy really lit up in excitement.  He looked me in the eyes, really looked me in the eyes, unlike anyone else that evening, and said, “Thank you; I appreciate this.”  I said a quick prayer for him as he crossed the street clutching the book, and the kind of clutching one does with something truly valued.

I gave away all 250 scorecard sheets in just under one hour.  That’s about one every fifteen seconds.  The time flew by, and the experience was much more hurried than I had anticipated—a function I think of the proximity to the arena and the eagerness of most folks to get in.  As busy as I was, within a few minutes I had decided to take note of two phenomena: (1) the number of people I saw toting Bibles (those prepared to say, “This is my Bible…”), and (2) the number of people who stopped to engage in a more in-depth conversation. (I was prepared to cease all pamphleteering for just one serious conversation.)

Let me here report the results:

Bibles: 15.   That’s not fifteen carried by people who took a pink sheet.  That’s fifteen among everyone who walked by.  Bear in mind, I was practicing very intentional looking: I looked at every person who passed by my street corner.  I noticed a lot in the short amount of time I had.  Two carried iPads, for example, and maybe they had Bible software loaded; more likely not (“This is my iPad…”).  And I estimated that for every person who took a scorecard, five others did not.  By my calculations then, that’s 1,250 who walked by me.  Considering my spot was one of about a dozen crosswalks available to get to the arena, the 1,250 estimate also jives with the reported figure of 14,000 who attended.

So do the math: 15 bibles, 1,250 passers by.  That’s 1.25% Bible-carrying Osteenites.

Conversation: 2 parties stopped to spend a few minutes to talk.  Just two.

The first was a father with his three sons.  It turns out the dad was not dragging his boys to hear Osteen; they were on their way to another event.  The man was most curious about what was on the sheet, what I was doing, and why.  I showed him the scorecard.  After studying it closely, he said, “I get it.”  He then shared that he had only a slight familiarity with Osteen, that he was Roman Catholic, and that he was from Georgia.  He also commented that “down in Atlanta, we have lots of mega-churches and televangelists, and most of them are bad news.”  I shared that I was unashamedly Protestant, and was hoping to simply provoke some attending the Osteen event to pause and question what they were hearing.  The gentleman’s parting words to me: “Good for you.”

The second interaction was with a married couple, David and Kim.  Kim carried a Bible; David did not.  After taking a copy of the scorecard and examining it, David got very excited.  He shared that he had never watched Joel Osteen, had never read one of his books.  “She dragged me here,” he explained, with a nod toward his wife.  “Go on in,” I said, “But be sure to check off what words and phrases you hear tonight.  And when you get home, I have a suggestion: read the book of Galatians, the whole book.  And compare what you read from Paul with what you hear from Osteen.  In fact, I’d encourage you to read Galatians every day for one week.  It will only take twenty minutes each day.”  David looked at me, smiled, pointed at me, and said, “I’ll do that; I will.”  Then he crossed the street, with an extra hop in his step.

I did too after I ran out of scorecards.

When I returned home, a bit exhausted, I sat down and turned on the television.  A few channels into surfing, I stumbled upon Family Feud.  I watched three or four survey questions, and five or six attempts to guess the top responses for each.  Each time, regardless of the quality of the guess, family members shouted “Good answer, good answer.”  Even when the answer was an obviously bad answer, a decidedly miserable answer, the participants wishfully chanted, “Good answer, good answer.”  And it hit me just how much like Family Feud is the spectacle of Joel Osteen and his misguided followers: “Good answer, good answer.”

Make no mistake: A good answer is not the Good News.

If you have a friend who watches Joel Osteen, consider giving her or him a copy of the scorecard (on pink paper, please) and most importantly, follow-up with a conversation.

James Gilmore is the co-author of the bestselling book, The Experience Economy. A prolific speaker and popular business consultant, Jim has also been a guest on White Horse Inn and has recently written for Modern Reformation. Jim is a Batten Fellow and Adjunct Lecturer at the Darden School of Business at the University of Virginia. He is also a Visiting Lecturer in Apologetics at Westminster Seminary California, where he teaches a course on cultural hermeneutics

Loving Muslim Neighbors

In the third and final installment of Michael Horton’s reflections on the relationship of Christianity and Islam, he turns to the personal nature of our relationship with our Muslim neighbors.

You can watch the previous installments here and here.

Be sure to read Dr. Horton’s article, “Loving Muslim Neighbors,” in the July/August issue of Modern Reformation (subscription required).

Part 2: Horton on the Koran

How does the message of the Bible and the message of the Koran differ? In this video (2 of 3), Michael Horton continues his discussion of the differences between Christianity and Islam.

Part 1 can be found here.

You can also read Dr. Horton’s article “Christ and Islam” from the July/August issue of Modern Reformation, on which these discussions are based.

New Modern Reformation Video

“Islam is all law. There is no good news.”

Curious about Islam? Want to dig a little deeper after reading Michael Horton’s article in the July/August issue of Modern Reformation? This is the first of three video conversations that Dr. Horton recorded to help us understand the differences between Islam and Christianity.

First up: Salvation.

WHI-1115 | Recovering Focus in a Distracted Time

Life in twenty-first century America is distracting. Thanks to the ubiquitous nature of media and countless interruptions from beeping gadgets, it’s becoming difficult not merely to finish a book, but perhaps even a thought. On this program, Michael Horton discusses this new culture of distraction with Maggie Jackson, author of Distracted: The Erosion of Attention & The Coming Dark Age. In the second half of the program, Mike continues this discussion with Los Angeles Times Book Review Editor David Ulin, author of The Lost Art of Reading: Why Books Matter in a Distracted Time.

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Incarnational Ministry

Our good friend, J. Todd Billings, was recently featured in Christianity Today. His critique of “incarnational ministry” continues to ring true for many people. We were proud to feature that critique back in 2009, Incarnational Ministry and the Unique, Incarnate Christ.

Here’s a brief preview of Billings’ article in Christianity Today.

In recent decades, scores of books, manuals, and websites advocating “incarnational ministry” have encouraged Christians to move beyond ministry at a distance and to “incarnate” and immerse themselves into local cultures. Some give a step-by-step “incarnation process” for Christians crossing cultures. Some call us to become incarnate by “being Jesus” to those around us. Indeed, many of these resources display valuable insights into relational and cross-cultural ministry. But there are serious problems at the core of most approaches to “incarnational ministry”—problems with biblical, theological, and practical implications.

I encountered these problems myself as a practitioner of “incarnational ministry.” At a Christian college, I was told that just as God became flesh in a particular culture 2,000 years ago, my job was to become “incarnate” in another culture. Eight months later, equipped with training in cultural anthropology, I set about learning the language and culture in Uganda. But I quickly ran into doubts about the “incarnational” method. Would the Ugandans necessarily “see Jesus” as a result of my efforts at cultural identification? Was I assuming that my own presence—rather than that of Christ—was redemptive? Is the eternal Word’s act of incarnation really an appropriate model for ministry?

My questions multiplied as I continued my theological education. Biblical scholars and theologians assured me that the Bible and orthodox Christian theology taught nothing about us “becoming incarnate.” Going back to my professors of missiology and ministry, I heard a quite practical response: If not the Incarnation, what is the alternative model for culture-crossing ministries? Over the past decade, I have come to see that incarnational ministry actually obscures the much richer theology of servant-witness and cross-cultural ministry in the New Testament: ministry in union with Christ by the Spirit.

You can read the whole thing here.

WHI-1114 | An Interview with T. David Gordon

What is the impact of technology on the way we live and think as Christians? How has popular culture changed the way we worship on Sunday mornings? On this edition of the White Horse Inn, Michael Horton discusses these issues with T. David Gordon, author of Why Johnny Can’t Preach, and Why Johnny Can’t Sing Hymns.

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Evangelicals, Catholics, and Unity

Mike Horton’s booklet, Evangelicals, Catholics, and Unity, is coming back into print. He will be on Stand to Reason later today to talk about the booklet, why Rome is still an attractive option for some evangelicals, and how to equip ourselves to answer critics of the Reformation.

In anticipation of its release, you can read a few sample chapters on our blog this week:

Chapter One: Why Are We Still Divided?

How can the church be the symphony of redemption when its musicians interpret the composition so differently that it sounds more like a wild cacophony than a harmonious concert?

The world wonders.

And so do we.

When we look in the Yellow Pages of the phone book for a certain church or a certain kind of church, we find a bewildering array of denominations. There are hundreds of denominations in America. In some regions, such as Northern Ireland and Central America, Protestants and Roman Catholics still even take up arms against each other. This is not only a scandal to the watching world; it is sometimes overwhelming, especially to new Christians who are simply seeking a solid nursery for their budding faith.

Meanwhile, the growing secularism of our time, reflected in the “culture of death” that naturalism, pragmatism, and relativism have unleashed, reduces the influence of religion in society nearly to the vanishing point. In such an environment, when committed Roman Catholics and Protestants share so much in common, highlighting remaining doctrinal differences strikes many persons as foolishly fiddling while Rome burns.

It is no wonder, then, that there is strong impatience with the divisions that haunt Christian witness at the end of its second millennium. Billy Graham’s crusades broke with a fundamentalism that tended to identify Roman Catholicism with everything that is wrong with the world. Graham has even included local priests and distinguished Roman Catholic leaders on his crusade platforms. Pope John XXIII and the Second Vatican Council opened the windows and allowed the breezes of Eastern Orthodoxy and Protestantism (both liberal and evangelical) to blow through Rome’s hallowed halls. Modernity, against which Rome had struggled more valiantly in many respects than mainline Protestants, was at last allowed entry, and many changes followed – at least on the surface. Especially in the United States, Protestants and Roman Catholics began to intermarry as religious differences, if not religion itself, receded in importance. There have been countless dialogues, some of them quite helpful in reaching greater understanding of both differences and agreements.

The charismatic movement, Bible study groups, Promise Keepers, the pro-life movement, and other grassroots efforts have drawn individual members of both communions together in non-ecclesiastical ways despite the official church divisions. All of us have come face to face with strangers and have often found them to be friends. In fact, in many cases we have found them to be true brothers and sisters in Christ.

So it happened that in 1994 and 1997, when a group of evangelicals and Roman Catholics drew up two bases of agreement (“Evangelicals and Catholics Together” and “The Gift of Salvation”), many took this as a sign that the issues that have separated the two communions for nearly five centuries were no longer obstacles to genuine unity and fellowship in a shared understanding of the Gospel.

All this has been confusing and troubling for many believers who sincerely long for greater visible unity among Christ’s flock. We wish for unity but cannot willingly surrender essential truth in order to accomplish a false peace. For those who care about such truth, Christian unity must be a marriage made in heaven, not a merger or acquisition made on earth. Yet we ask: How should we navigate these troubled waters?

Let’s begin by asking two important questions. First, are evangelicals catholic? Second, may Roman Catholics be considered evangelical?

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