White Horse Inn Blog

Know what you believe and why you believe it

With God on Our Side

A new documentary looking at the relationship of American evangelicals to the modern State of Israel is being screened several nights this week in southern California.

With God On Our Side – Trailer 2 from Porter Speakman Jr on Vimeo.

For more on problems with Christian Zionism, you can read this “Open Letter” from 2002, signed by many evangelical and Reformed pastors and theologians including our own Mike Horton.

WHI-1019 | The Parables of Jesus (Part 2)

What is the point of the parables? Is there a moral to the story that we should all look for and attempt to follow? Is the point of the wicked tenants parable that we should all try to be good tenants, or is there something else going on here? On this broadcast, the hosts will discuss these questions as they unpack the parable of the wicked tenants and others related to it. And as they will show, Jesus and his forthcoming crucifixion at the hands of Israel’s unfaithful shepherds is really what these messages are all about.


Kingdom, Grace, Judgment
Robert F. Capon
Knowing Scripture
R.C. Sproul
The Parables
Simon Kistemaker


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David Helbo

Coming Soon! Justified, the MR book

“God justifies the ungodly”: Paul’s statement in Romans 4:5 has brought comfort and provoked controversy throughout the history of the church. Historically, most Protestants have seen the Reformation as a rediscovery of this gospel truth–indeed, justification as “the article by which the church stands or falls.” In our day, however, neither the Reformers’ account of the doctrine nor their appraisal of its significance can be taken for granted. Through various movements within Protestant theology and biblical studies, fresh (and not so fresh) challenges have made it imperative for us to reevaluate the Scriptures and the systematic as well as historical arguments that have been persuasive for so many Christians in previous eras.

Scheduled to be released at next month’s Evangelical Theological Society’s annual meeting, this book joins that contemporary conversation, bringing together voices from the pages of Modern Reformation magazine over the years. Like the magazine, this collection connects Lutheran, Reformed, and Baptist theologians, historians, and biblical scholars who are able to unpack important issues for thoughtful nonspecialists.

This collection covers a lot of ground: the relationship of justification to covenant (especially recent discussions between N. T. Wright and John Piper), the law, union with Christ, as well as sanctification. A final chapter considers the contemporary relevance of justification. If theology is for the church, then the gospel is surely a matter for all of God’s people to wrestle with together.

Each Friday until the ETS meeting in Atlanta, Georgia (November 17-19, 2010), we’ll post more information about this new book. Stay tuned!

Dad Rod Thursdays – The Gospel For Those Broken By The Church

We are introducing a new category here on our blog dedicated to Dr. Rosenbladt called “Dad Rod Thursdays.” As we are able, we will be featuring the works of Dr. Rosenbladt with some review and analysis, along with information about where you can access them. So without delay, here goes our first one!

Recently I had the chance to hear Dr. Rosenbladt give his lecture entitled The Gospel For Those Broken By The Church to a packed house. As I and my business partner, Patrick Kyle, sat and watched the impact of Dr. Rosenbladt’s words on the audience, I knew it was past time to give it away for free. Dr. Rosenbladt agreed, and so did the good folks at South Orange County Outreach (SOCO), who funded and recorded the presentation. So we are giving it away.

This lecture is a true tour de force–Dr. Rosenbladt at his finest. It may very well be that he will be known and remembered by many primarily for this seminal work. It was one of the reasons we created New Reformation Press, and it has been influential in the lives and ministries of many people. It has given hope to hundreds of bruised reeds and smoldering wicks barely clinging to faith in churches that have lost their way and lost sight of Christ. Others abandoned church long ago and considered themselves failed Christians. This is another word for them, not of cursing but of blessing.

This lecture was one of the main reasons our friend the InternetMonk, the late Michael Spencer, wanted us to put an ad for New Reformation Press on his blog, and he recommended it to his readers a number of times. The presentation speaks to many who find themselves in what Michael called the “Post Evangelical Wilderness.”

As we sat in the audience at the recent re-presentation of “The Gospel For Those Broken By The Church”, we watched as Dr. Rosenbladt read his script with tears in his eyes. Members of the audience openly wept.

If you will stop by and listen to the free MP3 or read the free PDF, I’m certain you will quickly understand why we think this lecture is so important.

I know this presentation will be of immense help to many, and I humbly ask your help in getting it out to those who need to hear it. Feel free to download, make copies and share them with others in their entirety, quote at length, link to, or print and hand it out. Additionally, in the not-too-distant future I will provide a link to a video version filmed in front of a live audience, including a question and answer session, which will be provided by Faith Lutheran Church in Capistrano Beach, California.

How is the kingdom coming?

From the Editor: As we have been learning, Jesus’ parables are set in the context of the inauguration of his Kingdom. In the current issue of Modern Reformation magazine Mike Horton answers a series of questions about the flow of redemptive history. What did the disciples expect the coming of the kingdom to be about? How does the kingdom that is present on earth with Jesus’ ministry relate to the Old Testament theocratic kingdom? What should we understand about our role in the uprooting of the kingdom of Satan?

The manner in which the demons respond to Jesus shows his authority over them, but it is not just a raw power: it is his coming in his kingdom of grace and forgiveness that they fear most. Satan and his emissaries are busiest not with plotting wars and oppression–these are symptoms of the sinful condition that human beings are capable of generating on their own. However, Satan knows that if the Messiah fulfills his mission, the curse is lifted, his head is crushed, and his kingdom is toppled.

All of Satan’s forces are deployed in this last battle for “all authority in heaven and on earth.” All of Jesus’ miracles are pointers to this saving announcement; they are not ends in themselves. The kingdom comes with words and deeds. In the miracles, it is said that Satan has bound these people (viz., Luke 13:11, 16). Christ is breaking into Satan’s territory, setting history toward a different goal, bound to his own rather than to demonic powers. This is why Paul’s call to spiritual battle in Ephesians 6 identifies the gospel, faith, the Word, and Christ’s righteousness as the armor and weapons. Satan’s energies are now directed against the church and its witness to Christ. The devil knows his house is being looted and his prisons are being emptied as the gospel is taken to the ends of the earth.

Whatever the salutary effects of this kingdom on the wider society, with Christians living as salt and light, this age cannot be saved. It is dying. Through his apostles, Christ declares to the churches, “Grace to you and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father, to whom be the glory forever and ever” (Gal. 1:3-5). To be sure, the Spirit is also at work in common grace, restraining the spiritual entropy of this present evil age. However, the Spirit’s saving mission is not to improve our lives in Adam, under the reign of sin and death, but to crucify us and raise us with Christ. Paul reminds us that “the appointed time has grown very short.” We marry, live, and work in the world, but without anxious attachment to this present age: “For the present form of this world is passing away” (1 Cor. 7:31). Like God’s counsel to the captives in Babylon, Peter exhorts believers to “conduct yourselves with fear throughout the time of your exile, knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ” (1 Pet. 1:17-19, emphasis added). Fully involved with the common life of our neighbors, we are nevertheless pilgrims who, with Abraham, are “looking forward to the city that has foundations, whose designer and builder is God” (Heb. 11:10).

Instead of calling down God’s judgment and driving out the Gentile nations, Jesus commands us to pray for our enemies. “You have heard it said, ‘An eye for an eye and a tooth for a tooth’ [Exod. 21:24; Lev. 24:20; Deut. 19:21]. But I say to you, ‘Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him your left’” (Matt. 5:38-39). God no longer sends plagues among the godless but “makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous,” and he expects us to imitate his kindness (Matt. 5:43-48). This is not the time to judge our neighbors, but to take the log out of our own eye (7:1-5), to diligently seek God’s good gifts (vv. 7-11), to enter through the narrow gate (vv. 13-14), and to bear good fruit (vv. 15-27).

In fact, when Jesus went to a Samaritan village preaching the good news and was rejected, James and John wanted to call for fire to fall from heaven in judgment upon them. “But he turned and rebuked them. Then they went to another village” (Luke 9:51-56). Nicknamed “sons of thunder,” James and John were clearly looking for a kingdom of glory all the way to the very end (Mark 10:35-45). They even asked Jesus if they could be seated at his right and left hand at the presidential inauguration, but Jesus told them that they had no idea what they were asking: namely, crucifixion with Jesus (vv. 35-40). As such, there is no holy land over which to fight. There aren’t even holy places, shrines, or sanctuaries, since Christ and his people together form the end-time sanctuary. Jesus was announcing the arrival of the new covenant, which he would inaugurate in his own blood (Matt. 26:28).

Confusing Christ’s kingdom of grace with the Sinai theocracy was precisely the error that Paul addressed especially in Galatians. The kingdom of God in its present phase simply is the announcement of the forgiveness of sins and, on this basis, entrance into the new creation. The signs that Jesus performed were evidence that the age to come had indeed broken in on this present evil age. That is why he told John’s disciples to return with the news of healings, but especially that “the poor have the gospel preached to them,” adding, “and blessed is the one who is not offended by me” (Matt. 11:5). In other words, this is his mission in his earthly ministry and blessed are those who are not put off by it, expecting something other than this salvation of sinners. God’s kingdom is all encompassing, yet it arrives in two stages with Christ’s two advents.

When Christ returns in power and glory, there will be no need for the proclamation of the gospel, no need for faith or hope. There will be only love, since the reality will be evident and fully realized for everyone to see (1 Cor. 13:8-13; Rom. 8:19-25). “At present, we do not yet see everything in subjection to him. But we see him, who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone” (Heb. 2:8-9).

It’s not that the horizon of Jesus’ contemporaries was too broad but that it was too narrow. While they were settling merely for a messiah who would restore geopolitical theocracy, Jesus Christ was bringing a universal dominion–not just overthrowing Gentile oppressors but casting out the serpent from heaven and earth forever: “For behold, the kingdom of God is in the midst of you” (Luke 17:21). In the present era, his kingdom of grace is a reprieve for repentance and faith in Israel and throughout all nations before Christ’s return. It is a new creation at work in the world–a new covenant yielding new relationships with God and with each other based on forgiveness and fellowship rather than on judgment and exclusion.

Continue reading here.

Other questions answered in the article include:

  • Should we interpret the Old Testament in light of the New Testament?
  • Does the Bible emphasize continuity or discontinuity in God’s plans?
  • Does the New Testament treat the new covenant church as the expansion of Israel (the old covenant church) or as two separate entities with different programs?
  • Are we to expect catastrophe and then Christ’s Kingdom, or is Christ’s kingdom present now in suffering and progress of the gospel to be consummated in glory at Christ’s return?

The Gospel According to Pixar

Some of our favorite people in the world are the folks at Mockingbird Ministries. Most of them are the kind of Episcopalians that give us hope for that long-suffering body of believers. We pray often that their tribe increases!  What really draws us to them is their creative, irenic, and fresh ways of connecting the great truths of the Law and Gospel to contemporary culture.

If we had a blog roll, their blog would be high on the list of blogs we frequent and recommend. We’ve also been privileged to work with them in some of their events: our own “Dad Rod” Rosenbladt was at their 2010 Mockingbird Conference.

Today we want to highlight their newest production, The Gospel According to Pixar.  This short study guide is an accessible and creative pairing of the great Pixar movies (Toy Story, Monsters, Inc., etc.) with biblical and redemptive themes. It’s perfect for a midweek study or youth group series and we want to see it gain widespread use among the churches and friends that look to White Horse Inn for materials to assist them in their own Reformation journey.

I recently asked the editors, Todd Brewer and David Zahl, a few questions about this book and their other projects.

Introduce our readers to Mockingbird. How does The Gospel According to Pixar reflect your ministry’s purpose?

Mockingbird is a ministry that tries to connect Christian faith with the realities of everyday life in as down-to-earth way as possible. Right now we do this primarily through web resources, conferences and publications. Whether it’s the music of Michael Jackson, the work of Alcoholics Anonymous, the mysteries of LOST, the social commentary in the New Yorker, or the poetry of T.S. Eliot, we listen with open ears to anything outside of the church world which might point to the old, old, story of God’s abundant grace and forgiveness for sinners through Christ. In many ways, The Gospel According to Pixar is much of the same. The films tell compelling stories about love, forgiveness, fear, loneliness, identity, etc. that provide vivid illustrations of how the Gospel interacts with real life.

Lots of movies have redemptive themes in them, what makes the Pixar films such a treasure trove of material?

First and perhaps most importantly, not all movies with redemptive themes are all that good. Pixar films are of undeniably high quality, from the scripting and voice-acting, to the art direction and thematic coherency, to the clever humor and emotional depth. They somehow manage to appeal to an incredibly broad audience, cutting across pretty much all demographics, without stooping to lowest-common-denominator gags. So they have already burrowed a deep channel into people’s hearts – our job is simply to connect that “Pixar place” with the Gospel.

Second, among the studios making “family films” these days, Pixar has an almost unique grasp on internal dynamics – their “anthropology” is refreshingly low. That is, the protagonists themselves tend to be their own worst enemies (Woody in Toy Story 2, Mr. Incredible in The Incredibles, Marlin in Finding Nemo, Remy in Ratatouille, the list goes on). In fact, because the primary conflicts tend to be so internal, the films are often criticized for having weak villains. It’s not a matter of a hero reaching deep inside themselves to realize their potential; instead, their adventures almost always humble them in some profound way, forcing them into a position of desperation (or repentance), where redemption, almost always in the form of some intervening event, can occur. In this sense, there’s a powerful death/resurrection thread that runs through their films.

Third and related, Pixar films touch on universal themes and concerns. They are interested in truth, in other words. Each character’s struggles and hopes become our own because they are our own. We want Wall-E to get the “girl”; we hope Marlin will lighten-up. We are swept up into the story so much that we see ourselves in the characters. So while Woody may be a pull-string toy cowboy, at its core his story of anxiety and salvation is one that indirectly resonates in a small way with our lives. The films speak on a number of different levels so that they unwittingly coax the heart and imagination of the audience. So while each movie is filled with meaning, they rarely feel like moral fables or didactic parables.

What effect have you seen this particular study have in the way that people understand and live out of the Gospel?

Well, people certainly enjoy having some fun with the Gospel. And Pixar movies are nothing if not fun. On a more serious level, we have noticed that the study has a decompartmentalizing effect. Despite the films’ fantastical elements, they are deeply concerned with the realities of loss, suffering, defeat, death even, and sometimes Christians can be very relieved to be reminded that the Gospel addresses reality, not just Christian reality. In other words, the very heartstrings that Pixar films pull on are the same heartstrings on which the message of the forgiveness of sins needs to be played. As we all know, religious folks, ourselves included, erect all sorts of religious defenses to the Gospel, often subconsciously – and I’ve noticed that they find the approach of this book helpful, that it can be an avenue for the Gospel to reach parts of the heart where the defenses are strongest. Non-believers really appreciate how we clearly love the films, and are not attempting to unfairly instrumentalize them, or assign Christian intent where there is none (which many such teaching series inadvertently do), but instead seeking to understand how the biblical diagnosis and understanding of life might resonate or interact with the Pixar one. The response has been really positive, across the board.

Do you have other “The Gospel According to…” studies available or in the works?

A few years back, we wrote a series called “The Gospel According to The Office” which people really enjoyed. It takes episodes from the first three seasons of the hit NBC TV show and located the frequently hilarious illustrations of human striving and delusion, and drew connections to the Christian message, which of course, addresses deluded and self-justifying people. It can be downloaded for free on our website www.mbird.com. We also recently completed a new series called “Good News for People with Big Problems,” which is our attempt at a heavily-illustrated basic course in Law/Gospel, theology-of-the-cross-leaning Christianity.

There are a bunch of other publications on offer, most recently a little publication called
Grace in Addiction: What the Church Can Learn from Alcoholics Anonymous but that’s not really a series. In the works right now is a series called “God Gave Rock N Roll To You” which should be available sometime next year. A similar series about Seinfeld has also been bandied about, but there are no firm plans as of yet.

WHI-1018 | The Parables of Jesus (Part 1)

Some say that Jesus taught in parables because this mode of communication is the most effective for large audiences. But is this really what Jesus was up to? What is a parable anyway, and why did Jesus use this particular method of teaching? On this program, the White Horse Inn hosts will answer these questions and more as they begin a new six-part series on the parables of Jesus.


Exploring the Parables of Jesus
Michael Horton
Part 1 of a 6 part blog series
Hearing is Believing
Michael Horton
WHI Discussion Group Questions
(110kB PDF)


Kingdom, Grace, Judgment
Robert F. Capon
The Parables of Jesus
David Wenham
Interpreting the Parables
Craig Blomberg
Interpreting Parables
R.C. Sproul


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David Hlebo

Join Mike Horton for the Dallas Reformation Conference

Reformation Conference 2010

We would like to invite you to join Mike Horton for the Reformation Conference 2010 sponsored by New St. Peter’s Presbyterian Church in Dallas, TX on October 22-23. This year’s conference title is “Gospel-Driven: From Doctrine to Discipleship.” Please visit the links provided below for more detailed information, or to register.

Gospel-Driven: From Doctrine to Discipleship Details:

  • When - Friday and Saturday, October 22-23, 2010
  • Who - Mike Horton and you!
  • What - Reformation 2010 Conference | Gospel-Driven: From Doctrine to Discipleship
Session 1 - (Friday, October 22, 7:30 p.m.) “Christless Christianity: The Problem”
Session 2 – (Saturday, October 23, 9:00 a.m.) “Gospel-Driven Life: The Solution”
Session 3 – (Saturday, October 23, 10:15 a.m.) “The Gospel Commission: The Application”
Session 4 – (Saturday, October 23, 11:30 a.m.) “Question & Answers”

(New St. Peters Presbyterian Church also extends a warm welcome to attend their Lord’s Day morning service on October 24 at 9:30 a.m. in which Mike Horton will be preaching)

Mike Horton’s third conference session The Gospel Commission is a sneak preview of his third and final book (out in 2011) in his latest Christless Christianity | Gospel-Driven Life series. You don’t want to miss it! We hope to see you there.

A Cultural Mirror?

I’ve never watched the TV show Glee. However, a friend forwarded a couple of interesting takes on a recent episode of this teen life series. One character, a gay atheist (Kurt), encounters friends who are evangelical stereotypes. In one poignant scene, a girl invites Kurt to church and says it’s OK if he doesn’t believe in God, as long as he still believes in something “sacred.” Carefully avoiding Jesus songs, she joins the praise band and dedicates “Bridge Over Troubled Waters” to Kurt.

Over at the Christian Century blog, Steve Thorngate offered this interesting evaluation:

Once again, pop culture offers us more-or-less-evangelical Christianity meeting the secular other in the gauzy common ground of vaguely spiritual friendship. The writers’ insistent respect for all their characters (at least the adolescent ones) serves them well in this episode. But it would have been more interesting if its treatment of faith boiled down to something richer than simply dissolving the tension between those who talk to their personal friend Jesus and those who think that’s kind of stupid.

Though I agree with Thorngate’s take, I can’t help but think that the evangelical stereotype works because there’s enough truth in it. Judging by the recent Pew study (see Shane Rosenthal’s post), meeting non-Christians “in the gauzy common ground of vaguely spiritual friendship” is pretty much the norm. In that study, atheists and agnostics knew the Bible and Christian doctrine better than evangelical Christians. (Jews and Mormons came in second, evangelical Protestants came in third, and mainline Protestants and Roman Catholics were neck-and-neck with people identified as “no religion.”)

Is pop culture doing another number on us? Or is it just mirroring back to us the shallow sub-culture that we’ve created?

Sneak Peak

Always ReformedYesterday, I alerted you to the new book of essays honoring W. Robert Godfrey, president and professor of church history at Westminster Seminary California. Have you ordered your copy, yet? Today, I want to give you a sneak peak at the book. Here is the Table of Contents. How many MR and WHI people can you recognize?

Preface: Our Man Godfrey—R. Scott Clark

I. Historical

1. Christology and Pneumatology: John Calvin, the Theologian of the Holy Spirit—Sinclair B. Ferguson

2. Make War No More? The Rise, Fall, and Resurrection of J. Gresham Machen’s Warrior Children—D. G. Hart

3. God as Absolute and Relative, Necessary, Free, and Contingent: the Ad Intra-Ad Extra Movement of Seventeenth-Century Reformed Language About God—Richard A. Muller

4. “Magic and Noise:” Reformed Christianity in Sister’s America—R. Scott Clark

5. Karl Barth and Modern Protestantism: The Radical Impulse—Ryan Glomsrud

II. Theological

6. Reformed and Always Reforming—Michael S. Horton

7.  Calvin, Kuyper, and “Christian Culture”—David VanDrunen

8. History and Exegesis: The Interpretation of Romans 7:14–25 from Erasmus to Arminius—Joel E. Kim

9. John Updike’s Christian America—John R. Muether

III. Ecclesiastical

10. The Reformation, Luther, and the Modern Struggle for the Gospel—R. C. Sproul

11. The Reformation of the Supper—Kim Riddlebarger

12. Preaching the Doctrine of Regeneration in a Christian Congregation— Hywel R. Jones

13. Integration, Disintegration, and Reintegration: A Preliminary History of the United Reformed Churches in North America—Cornelis P. Venema

14. Epilogue: The Whole Counsel of God: Courageous Calvinism for a New Century—W. Robert Godfrey

You can also hear the editors of the volume, Scott Clark and Joel Kim, talk about the book in the most recent edition of the podcast from Westminster Seminary, Office Hours.

You can see some pictures from the morning the seminary presented the book to Dr. Godfrey here.

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