Reformed Baptist Blog Will Now Offer Updates Via Twitter

Back in July I announced that I will personally be active on Twitter, but now I have also added the Reformed Baptist Blog feed to my Twitter account, so it should be an additional way to stay updated on the latest blog posts. This post is not only an announcement of this new feature but also a test to see if it works. 

If you want to follow the blog on Twitter, you can check the "Follow Me" button on the right panel of this blog.

Themelios - A Free International Evangelical Theological Journal

"Themelios is an international evangelical theological journal that expounds and defends the historic Christian faith." This is the opening line of the description of the journal at the Gospel Coalition website. Many of you may already be familiar with this journal -- at least to some extent -- if you have had some bible college or seminary studies and had to research and write papers. But for those who may not be familiar with it, here is the description from the website:

Themelios is an international evangelical theological journal that expounds and defends the historic Christian faith. Its primary audience is theological students and pastors, though scholars read it as well. It was formerly a print journal operated by RTSF/UCCF in the UK, and it became a digital journal operated by The Gospel Coalition in 2008.

Themelios is published three times a year exclusively online at The Gospel Coalition. It is presented in three formats:

iPaper (a Flash-based interface that allows flexible viewing without requiring you to download the document)

PDF (for downloading and citing pagination)

HTML (for greater accessibility, usability, and infiltration in search engines)

Themelios is copyrighted by The Gospel Coalition. Readers are free to use it and circulate it in digital form without further permission (any print use requires further written permission), but they must acknowledge the source and, of course, not change the content.

D.A Carson currently serves as the General Editor of the journal. Past contributors include a wide variety of scholars such as D.A. Carson, J.I. Packer, John Stott, Gordan Wenham, Richard Bauckham, Gerald Bray, Craig Blomberg, Geoffrey Bromiley, I. Howard Marshall, Richard Mouw, Michael Homes, etc. As you can see, there is a pretty eclectic group of scholars, and many of them would not hold to Calvinistic, Covenantal, or Baptist views. But it is still worth checking out.

All the issues since 1975 are freely available for download and reading here. See what you think.

Watch a Biography of America For Free

Since tomorrow we will celebrate our countriy's birthday, I thought I would share with you a free series I found our about. It is called A Biography of America and involves a number of leading historians discussing and explaining the various periods in the development and history of America.

Each roughly half-hour episode includes a clickable link for key events, maps, transcripts, and a full video. Here is a listing of all 26 episodes:

1.NEW WORLD ENCOUNTERS: THE BEGINNINGS OF AMERICA

Professor Donald Miller introduces A Biography of America and its team of historians. The program looks at the beginnings of American history from west to east, following the first Ice Age migrations through the corn civilizations of Middle America, and the explorations of Columbus, DeSoto, and the Spanish.

2.ENGLISH SETTLEMENT: NEW ENGLAND AND VIRGINIA

As the American character begins to take shape in the early 17th century, English settlements with dramatically different personalities develop in New England and Virginia. Professor Miller explores the origins of values, cultures, and economies that have collided in the North and South throughout the American story.

3.GROWTH AND EMPIRE: THE BEST POOR MAN'S COUNTRY

Benjamin Franklin and Franklin's Philadelphia take center stage in this program. As the merchant class grows in the North, the economies of southern colonies are built on the shoulders of the slave trade. Professor Miller brings the American story to 1763 with the Peace of Paris and English dominance in America.

4.THE COMING OF INDEPENDENCE

Professor Maier tells the story of how the English-loving colonist transforms into the freedom-loving American rebel. The luminaries of the early days of the Republic -- Washington, Jefferson, Adams -- are featured in this program as they craft the Declaration of Independence and wage the war for freedom from British rule.

5.A NEW SYSTEM OF GOVERNMENT

After the War for Independence, the struggle for a new system of government begins. Professor Maier looks at the creation of the Constitution of the United States. The Republic survives a series of threats to its union, and the program ends with the deaths of John Adams and Thomas Jefferson on the Fourth of July, 1826.

6.WESTWARD EXPANSION: THE EMPIRE OF LIBERTY

At the dawn of the 19th Century, the size of the United States doubles with the Louisiana Purchase. The Appalachians are no longer the barrier to American migration west; the Mississippi River becomes the country's central artery; and Jefferson's vision of an Empire of Liberty begins to take shape. American historian Stephen Ambrose joins Professors Maier and Miller in examining the consequences of the Louisiana Purchase-for the North, the South, and the history of the country.

7.THE RISE OF CAPITALISM: THE UNSEEN HAND

Individual enterprise merges with technological innovation to launch the Commercial Revolution — the seedbed of American industry. The program features the ideas of Adam Smith, the efforts of entrepreneurs in New England and Chicago, the Lowell Mills Experiment, and the engineering feats involved in Chicago's early transformation from marsh to metropolis.

8.THE REFORM IMPULSE: RELIGION AND INDIVIDUALISM

The Industrial Revolution has its dark side, and the tumultuous events of the period touch off intense and often thrilling reform movements. Professor Masur presents the ideas and characters behind the Second Great Awakening, the abolitionist movement, the women's movement, and a powerful wave of religious fervor.

9.SLAVERY: THE SOUTH AND SLAVE CULTURE

Professor Donald Miller introduces A Biography of America and its team of historians. The program looks at the beginnings of American history from west to east, following the first Ice Age migrations through the corn civilizations of Middle America, and the explorations of Columbus, DeSoto, and the Spanish.

10.THE COMING OF THE CIVIL WAR

Simmering regional differences ignite an all-out crisis in the 1850s. Professor Martin teams with Professor Miller and historian Stephen Ambrose to chart the succession of incidents, from "Bloody Kansas" to the shots on Fort Sumter, that inflame the conflict between North and South to the point of civil war.

11.THE CIVIL WAR: VICKSBURG

As the Civil War rages, all eyes turn to Vicksburg, where limited war becomes total war. Professor Miller looks at the ferocity of the fighting, at Lincoln's Emancipation Proclamation, and the bitter legacy of the battle"and the war.

12.RECONSTRUCTION

Professor Miller begins the program by evoking in word and image the battlefield after the Battle of Gettysburg. With the assassination of President Lincoln, one sad chapter of American history comes to a close. In the fatigue and cynicism of the Civil War's aftermath, Reconstructionism becomes a promise unfulfilled.

13.AMERICA AT ITS CENTENNIAL: THE REVOLUTION BETRAYED

As America celebrates its centennial, five million people descend on Philadelphia to celebrate America's technological achievements"but some of the early principles of the Republic remain unrealized. Professor Miller and his team of historians examine where America is in 1876 and discuss the question of race.

14.INDUSTRIAL SUPREMACY

Steel and stockyards are featured in this program as the mighty engine of industrialism thunders forward at the end of the 19th century. Professor Miller continues the story of the American Industrial Revolution in New York and Chicago, looking at the lives of Andrew Carnegie, Gustavus Swift, and the countless workers in the packinghouse and on the factory floor.

15.THE NEW CITY: PLANNED ORDER AND MESSY VITALITY

Professor Miller explores the tension between the messy vitality of cities that grow on their own and those where orderly growth is planned. Chicago"with Hull House, the World's Columbian Exposition, the new female workforce, the skyscraper, the department store, and unfettered capitalism"is the place to watch a new world in the making at the turn of the century.

16.THE WEST

Professor Scharff continues the story of Jefferson's Empire of Liberty. Railroads and ranchers, rabble-rousers and racists populate America's distant frontiers, and Native Americans are displaced from their homelands. Feminists gain a foothold in their fight for the right to vote, while farmers organize and the Populist Party appears on the American political landscape.

17.CAPITAL AND LABOR

The making of money pits laborers against the forces of capital as the 20th century opens. Professor Miller introduces the miner as the quintessential laborer of the period"working under grueling conditions, organizing into unions, and making a stand against the reigning money man of the day, J. Pierpont Morgan.

18.TR AND WILSON: TWO FACES OF POWER

Professor Brinkley compares the presidencies of Theodore Roosevelt and Woodrow Wilson"the Warrior and the Minister"in the first decades of the 20th century. Professor Miller discusses American socialism, Eugene Debs, international communism, and the roots of the Cold War with Professor Brinkley.

19.A VITAL PROGRESSIVISM

Professor Martin offers a fresh perspective on Progressivism, arguing that its spirit can be best seen in the daily struggle of ordinary people. In a discussion with professors Scharff and Miller, the struggles of Native Americans, Asian Americans, and African Americans are placed in the context of the traditional white Progressive movement.

20.THE TWENTIES: THE TENSIONS OF PROSPERITY

The Roaring Twenties take to the road in Henry Ford's landscape- altering invention-the Model T. Ford's moving assembly line, the emergence of a consumer culture, and the culmination of forces let loose by these entities in Los Angeles are explored by Professor Miller.

21.FDR AND THE DEPRESSION

Professor Brinkley continues his story of 20th-century presidents with a profile of Franklin Delano Roosevelt. Brinkley paints a picture of America during the Depression and chronicles some of Roosevelt's programmatic and personal efforts to help the country through its worst economic crisis. First Lady Eleanor Roosevelt is at FDR's side and, in many respects, ahead of him as the decade unfolds.

22.WORLD WAR II: TOTAL WAR

America is enveloped in total war, from mobilization on the home front to a scorching air war in Europe. Professor Miller's view of World War II is a personal essay on the morality of total war, and its effects on those who fought, died, and survived it, including members of his own family.

23.THE FIFTIES: FROM WAR TO NORMALCY

World War II is fought to its bitter end in the Pacific and the world lives with the legacy of its final moment: the atomic bomb. Professor Miller continues the story as veterans return from the war and create new lives for themselves in the '50s. The GI Bill, Levittown, civil rights, the Cold War, and rock 'n roll are discussed.

24.THE SIXTIES

Professor Scharff weaves the story of the Civil Rights movement with stories of the Vietnam War and Watergate to create a portrait of a decade. Lyndon Johnson emerges as a pivotal character, along with Stokely Carmichael, Fanny Lou Hamer, and other luminaries of the era.

25.CONTEMPORARY HISTORY: CRITICAL THINKING ABOUT 1972

The entire team of historians joins Professor Miller in examining the last quarter of the 20th century. A montage of events opens the program and sets the stage for a discussion of the period-and of the difficulty of examining contemporary history with true historical perspective. Television critic John Leonard offers a footnote about the impact of television on the way we experience recent events.

26.THE REDEMPTIVE IMAGINATION STORY, MEMORY, AND IDEN

Storytelling is a relentless human urge and its power forges with memory to become the foundation of history. Novelists Charles Johnson (Middle Passage), Arthur Golden (Memoirs of a Geisha), and Esmeralda Santiago (America's Dream) join Professor Miller in discussing the intersection of history and story. Kurt Vonnegut, Jr., closes the series with a reflection on the power of the human imagination.
I hope you enjoy the fourth of July holiday this year.

Now, as with any discussion of American history, one is going to encounter potential biases in the historians doing the work, but this series should still be helpful if you keep on your critical thinking cap while you read and watch. You can see them all here.

I hope you enjoy your fourth of July holiday!

Christians Unjustly Arrested in Dearborn, Michigan

The description of the video at Godtube reads:

These Christian missionaries were exercising their constitutional rights to free speech and the free exercise of religion, but apparently the Constitution carries little weight in Dearborn, where the Muslim population seems to dominate the political apparatus.

Somehow I don't think we've seen the last of such things.

Update 25 June 2010




This is a video of an interview on FOX News of two of the men who were arrested, along with their lawyer.

Jeremiah 31:31-34 Confronts Two Current Errors About Church and Family

Before we consider the two errors I have in mind, it is appropriate first to briefly consider the meaning of the Jeremiah text, in which God promised through the prophet Jeremiah that He would one day establish a New Covenant with His people, a promise which found its fulfillment in Jesus Christ:

NKJ Jeremiah 31:31-32 “Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah -- 32 not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the LORD.”

Here the Lord says that the New Covenant will be different than the Old Covenant which the the people of Israel broke, and He implies that the difference will be that it will be an unbreakable covenant. That this is so – and how it is so – becomes clear in the following verses:

NKJ Jeremiah 31:33 “But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people.”

The New Covenant will not be like the old, breakable covenant because God will ensure that those who participate in the New Covenant have the law within their hearts. Indeed, there will be no one who has partaken of the New Covenant who does not have a new heart. Ezekiel put it this way:

NKJ Ezekiel 36:26-27 “I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. 27 I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them.”

So we can have assurance that we will be preserved in covenant faithfulness such that we will never lose the blessings of the New Covenant, and this will come about through the gift of the Holy Spirit and the transformation of our hearts. But there is more:

NKJ Jeremiah 31:34 “No more shall every man teach his neighbor, and every man his brother, saying, 'Know the LORD,' for they all shall know Me, from the least of them to the greatest of them, says the LORD. For I will forgive their iniquity, and their sin I will remember no more.”

There are two New Covenant blessings mentioned here:

First, unlike the Old Covenant, everyone who is a member of the New Covenant community knows the Lord.

Second, unlike the Old Covenant, everyone who is a member of the New Covenant has his sins forgiven.

It is clear that when God says that all in the New Covenant will know Him, He does not just mean that they will know about Him, but rather that they will have a personal relationship with Him as believers who have been forgiven by Him. Nevertheless, there are two current errors that deny this fundamental teaching, either expressly or by implication.

The Error That the New Covenant Church is Made Up of Believers and Their Children

The first error is held – and has been held for centuries – by our Presbyterian brethren. This is the error that teaches that, like the Old Covenant community, the New Covenant community is made up not only of believers, but of believers and their children. This means that the New Covenant Church includes unbelievers and covenant breakers. But the problem with this view is that is treats the New Covenant like the Old Covenant in the precisely the way in which God said it would be different! For He clearly indicated that the New Covenant would differ from the Old in that it would be an unbreakable covenant consisting only of those who truly know Him.

Now, I certainly do think we may have hope that children born to believers may indeed come to faith in Christ and thus become a part of the New Covenant community. But there is no such promise in Scripture. All we can do is pray for our children who have not yet come to know Christ and continue to lovingly share the Gospel with them, with the hope that God in His providence has placed them in our families for this very purpose.

The Error That the New Covenant Church is a Family of Families

The second error is held by a small but growing minority of our Baptist brethren, even by some who would call themselves Reformed Baptists. This error is remarkably similar to the previous one and teaches that the local church should be viewed as a “family of families.” But the problem with this view is that, as with the previous view, the Church is viewed as being like the Old Covenant community in the inclusion of our children, whether or not our children are believers.

Now, some who describe the church this way would definitely not want to agree with the implications of the Presbyterian view. For example, Voddie Baucham has sought to distance himself from some of the errors associated with the "family of families" concept, here and here. He admits that the phrase is potentially problematic, and he is forthright about the way the terminology may lead or has led some to wrongly conclude that it is an attempt to describe the nature, rather than the ministry, of the church. However, even though he admits that this terminology – terminology which he and his church have helped to promote – is "enigmatic," I think he fails to see how much the terminology has been taken by many common advocates of the Family-Integrated Church Movement (FICM) themselves as descriptive of the nature of the Church, his own belated protestations notwithstanding.

In addition, Scott Brown, another man who has done much to advance the "family of families" view of the church, has posted a series of articles responding to Reformed Baptist objections to this terminology. One of these articles is entitled The Church is a "Family of Families" -- Part 5 and is subtitled "What have we learned from this controversy over 'Family of Families'?" In this article Brown speaks to the way he believes FICM advocates have often been misunderstood and of the way the National Center For Family Integrated Churches (NCIFC) will make use of the phrase "family of families" in the future. Although he says that it no longer appears in current NCFIC literature and has been removed from their core document, "A Biblical Confession for Uniting Church and Family," he also states that, "We have no intention to abandon the use of the phrase or the concept behind it. It is a very important principle that undergirds a biblical understanding of church and family life."

Thus while Brown obviously sees that the phrase "family of families" has been problematic when used as a descriptive term for the Church, so much so that it has been removed from all of the NCFIC literature, he nevertheless thinks that there is no need to abandon use of the phrase among FICM advocates.

 

So we have a situation in which two of the leading voices of the FICM recognize the problem with the "family of families" terminology, but sadly neither are really willing to stop using it. I find this deeply troubling, since the phrase is clearly not just problematic because it leads guys like me to misunderstand them as making a statement about the nature of the Church when they really don't intend to do so, as Baucham suggests in the defense posted above. Rather it leads to problems among FICM advocates themselves, a number of whom I have encountered in pastoral ministry and who have clearly seen the term "family of families" as describing the nature of the Church. And, frankly, I can understand why they have thought so, since this is a hard conclusion to avoid given the nature and grammar of the phrase when tacked onto the sentence "The Church is." Thus, when they have consistently heard the motto, "The Church is a family of families," how does it not sound like an expression about the nature of the Church? And how, by the way, was such a problem with the language not foreseeable? I think we all know how a slogan can take on a life of its own, and this one has definitely done so.

In addition there is often a strong, consistent, and Biblically unbalanced emphasis among FICM advocates upon the biological family that eclipses any emphasis upon the Church as a spiritual family, an emphasis that tends to reinforce the notion that the term "family of families" is indeed descriptive of the nature of the Church.

So confusion is rampant, and astonishingly the blame for the confusion is usually placed by them on those of us who disagree. But, again, we do not see the language as problematic just because it leads to a misunderstanding of their position by those on the outside who might be critical, but also because it leads many within the FICM movement to erroneous ideas about the Church. Yet we are still told that we are just being too critical and unwilling to listen attentively to the way they qualify the language. However, in my opinion, the confusion that has come about is their fault, for they are the ones who have employed such easily misunderstood language in the first place. And until FICM advocates such as Baucham and Brown are willing to reject such language entirely, this confusion will continue to reign among many (and guys like me will have to keep writing posts like this one).

I will conclude by saying that this is more than a little disturbing to me as a pastor, whose primary objective is to help the Church understand God's Word better rather than to accept the obfuscation of important theological matters. And I have to say frankly that I just can't get my head around the idea of a pastor who does accept the use of such language, apparently just because he can't let go of a pet term no matter how truth-distorting it might be.

Such a situation just makes me think that some of these men have lost sight of what is really important. In elevating an emphasis upon the biological family to a place of such central importance that it eclipses clear Biblical teaching about the true nature of the Church as a spiritual family, along with an unwillingness to state that matter in a fundamentally sound way, they may just be losing sight of some truly essential matters. For example, if the need to state important Biblical truths in a way that helps to promote clarity in understanding is not seen by them as being of grave importance, then they have got a bigger problem than we all might think. I, for one, think that stating Biblical truth in a clear and understandable way is always a crucial matter. And I think that seeking to avoid the use of language that distorts important Biblical teaching and easily leads to misunderstanding is equally important, don't you?

Chris Poe Interviews Jeffrey Johnson

Earlier today Chris Poe posted an interview with Jeffrey Johnson, author of The Fatal Flaw of the Theology Behind Infant Baptism. You can read it here.

Recent Discoveries by the Center for the Study of New Testament Manuscripts

In a recent special edition E-Newsletter, the Center for the Study of New Testament Manuscripts announced the discovery of a number of New Testament manuscripts:

A team from the Center for the Study of New Testament Manuscripts (CSNTM) just returned from a month-long trip to Greece and Romania. They were in Athens, Meteora, and Kozani for the first two weeks (all in Greece); for the last two weeks, they were in Craiova, Iasi, and Bucharest (all in Romania). Remarkably, during this expedition they discovered at least ten New Testament manuscripts! Every time a new manuscript is discovered it becomes one more piece in the puzzle of the genealogical tree that all manuscripts are connected to. Each tells its own story, and every handwritten manuscript is a unique document—a witness to the original text.

Among the manuscripts CSNTM discovered on this expedition is a seventh-century majuscule codex. There are a little more than 300 majuscule manuscripts of the New Testament, so this codex is in rare company. And manuscripts from the seventh century (600s) are very few in number. About 15–20% of all the New Testament manuscripts are from the first millennium. So, any manuscript from before AD 1000 is a real treat!

Another manuscript unknown to New Testament scholars was a very large lectionary from the eleventh century (see photo). Housed at the Museum of Art in Iasi, Romania, it is a magnificent volume. Weighing in at over 20 lbs., with exactly 800 pages of text, it’s no lightweight! In fact, this manuscript is the fourth longest and third largest lectionary from the eleventh century that exists today. The team from CSNTM photographed it using their new Graz Travelers Conservation Copy Stand.

If you have an interest in New Testament textual criticism or just like to hear news about recent discoveries and issues, you may want to check out the Center for the Study of New Testament Manuscripts website.

A Memorial Day Reflection on Christian Patriotism

Although it has been two days since Memorial Day, I thought I would share some thoughts I had while celebrating that holiday this year, especially since there have been some recently who have questioned my patriotism due to my stance on the American Revolution. For, as regular readers of this blog already know, back in February I wrote an article entitled The American Revolution: Was it Biblical? in which I concluded that it was not Biblical and that Christians should not have taken part in it. Unfortunately, some Christians seem to think that this view somehow makes me less patriotic than I should be. So today I would just like to state something of my own view of patriotism as one who is both a Christian and an American citizen.

I will begin by briefly explaining my understanding of the word patriotism and then deal with my understanding of what it means to be a Christian patriot. I understand the word patriotism basically to mean "love of country and willingness to sacrifice for it" (see here, for example). And, given this understanding, I would say that I am indeed a patriot with respect to two countries, my heavenly country and my earthly country, in that order.

First, because my ultimate loyalty is to the Lord Jesus Christ, it is to His kingdom that I pledge my highest allegiance (Matt. 6:33). Thus I understand that my true citizenship is in Heaven (Phil. 3:20) and that I am really just a pilgrim on this earth who seeks a heavenly country, just as did my forefathers in the faith (Heb. 11:8-16). But I do not think this makes me less of a patriot when I consider my earthly country, for my Savior has taught me to pray to my Heavenly Father every day, "Your kingdom come. Your will be done on earth as it is in heaven" (Matt. 6:10). And His Apostles have similarly taught me to pray for those in political authority over me, as when Paul says, "Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men, for kings and all who are in authority, that we may lead a quiet and peaceable life in all godliness and reverence. For this is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth" (1 Tim. 2:1-4). Or consider Peter's exhortation:

NKJ 1 Peter 2:11-17 Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul, 2 having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation. 13 Therefore submit yourselves to every ordinance of man for the Lord's sake, whether to the king as supreme, 14 or to governors, as to those who are sent by him for the punishment of evildoers and for the praise of those who do good. 15 For this is the will of God, that by doing good you may put to silence the ignorance of foolish men -- 16 as free, yet not using liberty as a cloak for vice, but as bondservants of God. 17 Honor all people. Love the brotherhood. Fear God. Honor the king.

So, as a sojourner and pilgrim on this earth I am to be a good citizen who prays for and submits to those in authority for the sake of the Gospel and the glory of God. And this makes me a better citizen of my earthly country, not a worse one. Indeed, it means that I should be willing to show the love of Christ to and for my country, even to the point of sacrifice for the good of my country.

Second, then, I pledge my allegiance to my earthly country under God and gladly serve my country as I am able and insofar as it does not conflict with my primary allegiance to God. This is why, when the Lord saved me while I was serving in the United States Navy, I saw no conflict between that service and my devotion to Him. It is why, had my health and the situation in my ministry allowed it, I would already have been in Afghanistan or Iraq (as an Army or Navy Reserve Chaplain, something I still hope to do, Lord willing). It is also why I gladly maintain my membership in the Veterans of Foreign Wars, an organization that honors our veterans and seeks to do all it can to see to it that they are well taken care of. Indeed, I am glad that the National Commander of the VFW posted an article this week on The Meaning of Memorial Day, in which he reminded us:

As America’s older war veterans fast disappear from society’s landscape, there are fewer and fewer standard-bearers left to carry the torch of remembrance. Such traditions will live on only if there is a vibrant movement to which that torch can be passed.

Now, more than in past years, the enduring relevance of Memorial Day should be clearly evident. With two wars under way, the public has no excuse not to remember.

This much is owed to the more than 5,400 Americans who have died thus far in Afghanistan and Iraq.

Why is it, I wonder, that – in my experience at least – so many Christians today like to talk of their love of country, and perhaps question the patriotism of someone like myself, when they could apparently care less about the price that has been paid, and continues to be paid, by so many of our service men? These men gave what Lincoln called their "last full measure of devotion" for their country, and I suspect that, if more Christians had as much devotion for the Lord, they would be far better citizens than they are. I hope they would join me in seeking to be the kind of citizen and patriot that Jesus would have us be, one who, because he loves the Lord first, is also able to love his country in a self-sacrificing way.

For a related article by Jeff Johnson, see Giving Uncle Sam His Due.

Brandon Adams' Helpful Outline of John Owen on Hebrews 8:6-13

Recently, as a reslut of reading The Fatal Flaw of the Theology Behind Infant Baptism by Jeffrey D. Johnson, I have become more interested in studying the idea that the Mosaic Covenant was in some sense a republication of the Covenant of Works. And I have become especially interested in reading more from John Owen on the issue. In the process, I have found some helpful information at Brandon Adam's Contrast blog, particularly his post on John Owen's contribution to the discussion and his a Collapsible Outline of Owen on Hebrews 8:6-13.

For a good, brief introduction to the doctrine of republication, check out the three part series by R. Scott Clark over at the Heidelblog: Part One, Part Two, Part Three.

News and Admonition Concerning the Ergun Caner Scandal

Many of you may already be familiar with the story of James White's history with Ergun Caner. And you may even be familiar with the above video from James White concerning Caner, a video posted back in February. Well, since that video was posted, things have heated up for Caner, and I have tried to bring together a few helpful and informative sources of information in this post documenting the developing scandal.

News Concerning the Scandal

On May 3 Christianity Today posted an article entitled Bloggers Target Seminary President with the story description reading, "Liberty's Ergun Caner accused of false statements in his testimony about converting from Islam." The article chronicles the way in which various blogs began to pick up on the many inconsistencies in Caner's description of his past and his conversion and early Christian life.

On May 10, Christianity Today posted an article entitled Liberty Panel to Investigate Seminary President Caner's statements. The title pretty much says it. Here is a statement from a Liberty University email update recorded in the article:

Liberty University Provost Dr. Ron Godwin is forming a committee to investigate a series of accusations against Ergun Caner, president of Liberty Baptist Theological Seminary.

The Internet allegations have questioned public statements Caner has made regarding the details of his personal life story. Godwin is forming a committee to conduct an official inquiry with a goal of issuing its conclusions by the end of June. Following inquiries from several members of the mainstream media, Liberty decided to initiate its own investigation. “Liberty does not initiate personnel evaluations based upon accusations from Internet blogs,” Chancellor Jerry Falwell, Jr. said. “However, In light of the fact that several newspapers have raised questions, we felt it necessary to initiate a formal inquiry.”

Yesterday, May 17, Religion News Blog posted an article entitled Christian leader Ergun Caner faces questions about Muslim past. This article includes the above video by James White and is itself derived from an Associated Press article by Tom Breen.

Admonition Concerning the Scandal

Finally, yesterday Tom Chantry, pastor at Christ Reformed Baptist Church, posted a helpful article entitled Why the Ergun Caner Scandal Matters: a Plea to Pastors. Here are a few excerpts from Chantry's post, which I hope you all will read:

I am convinced that this issue is of the utmost importance, not only to Caner and to Liberty University, but to all Evangelicals. While Caner's misstatements have become unusually public, they are hardly unique to him. Every Evangelical preacher should seriously consider how this scandal has come about ....

Much attention has been paid both to Caner's sub-standard apology and to the comments of Dr. Towns in the Christianity Today story. I believe, though, that the real story is in the other statement above - the euphemistic characterization of "exaggeration" as "ministerially speaking." This statement appears without citation; I do not know whether it is traceable to anyone at Liberty. It does not matter, for it is an entirely true statement. What Caner appears to have done is nothing other than what is common among preachers: he has exaggerated, embellished, and perhaps even fabricated the stories about himself which form the backbone of his sermons. That is where our attention ought to be. Liberty University has misjudged the severity of the scandal, but they have done so because it fails to appear scandalous to Christians who have become comfortable with the idea that preachers regularly tell fibs in the pulpit.

The train of thought which has led to this sad state of affairs is wholly indefensible but easily described. First, we have become convinced that listeners will be more interested in entertaining stories than they will in the truth of the gospel. Sermons are therefore more illustration than exposition. Furthermore, we have accepted the proposition that preachers must be personable and relatable if they would reach anyone. Consequently they tell an inordinate number of stories about themselves. Finally, in the pragmatic culture of American Evangelicalism we seem willing to overlook any ethically questionable practice so long as a preacher can hold the attention of the congregation. As a result, when preachers tell untruthful stories we cannot think of them as "lies," but merely as "ministerial speech."

This is a scandalous state of affairs, and one in which the emergence of an Ergun Caner was inevitable.

We tried to create a form of preaching that would be gripping and convicting, but instead we have created a tradition which is laughable. Our antics have done great damage to the cause of the gospel. Do we really expect that unsaved persons are going to be impressed by preaching laced with lies and half-truths? Do we have no respect at all for our neighbors?

May God show His grace to Ergun Caner, and may He guard us from the same error!

Update 12 July 2010

I apologize for the late update, but on June 25 Liberty University issued the following statement about the results of the Ergun Caner investigation:

After a thorough and exhaustive review of Dr. Ergun Caner’s public statements, a committee consisting of four members of Liberty University’s Board of Trustees has concluded that Dr. Caner has made factual statements that are self-contradictory. However, the committee found no evidence to suggest that Dr. Caner was not a Muslim who converted to Christianity as a teenager, but, instead, found discrepancies related to matters such as dates, names and places of residence. Dr. Caner has cooperated with the board committee and has apologized for the discrepancies and misstatements that led to this review. Dr. Caner’s current contractual term as Dean of Liberty Baptist Theological Seminary expires on June, 30, 2010. Dr. Caner will no longer serve as Dean of Liberty Baptist Theological Seminary. The university has offered, and Dr. Caner has accepted, an employment contract for the 2010-2011 academic year. Dr. Caner will remain on the faculty of Liberty Baptist Theological Seminary as a professor.

As I read this I couldn't help wondering how "factual statements" could be "self contradictory" and still be "factual" and why such contradictions that have been consistently asserted for years are then referred to as "misstatements" rather than lies. And I couldn't help wondering why, if such things are just innocent "misstatements," Ergun Caner has been demoted and will no longer serve as the Dean of Liberty Baptist Theological Seminary? It sure looks bad to me. It looks to me like they found that he did lie for years and are too embarrassed by it to admit it publicly. Apparently they are just hoping it will go away, but in my opinion their own apparent efforts to sweep things under the rug just makes them look as bad as Caner himself in all of this.

Update 8 December 2010



James White posted this video back in September, but I didn't see it until today.

Update 31 May 2011

Paul Washer on the Need to Stop Worshiping Preachers

I was struck - in a good way - by this interview with Paul Washer. I really appreciate what he had to say and the sincerity with which I believe he said it.

He talks about the danger of idolizing any preacher, including himself, and he talks about his own shortcomings, including a recurrent struggle with depression. Concerning his battle with depression, he also briefly talks about the help he has received from Jay Adams.

As someone who has struggled with depression in my own live (as outlined here), I am especially appreciative of his remarks.

John MacArthur on Three Reasons to Fear God

As usual, MacArthur delivers an important message for us all! The text for the message is Luke 12 and 13.

The Fatal Flaw of the Theology Behind Infant Baptism

Longtime readers of the blog may recall a previous post entitled The Three Best Books in Defense of Believer's Baptism. Well, now The Fatal Flaw of the Theology Behind Infant Baptism by Jeffrey D. Johnson will top that list. In fact, together with Fred Malone's book The Baptism of Disciples Alone: A Covenantal Argument for Credobaptism Versus Paedobaptism, I am not sure a Reformed Baptist needs another work in his library on this subject.

What makes Fatal Flaw so good is that it is a treatment of the subject from within a covenantal framework (in a more thoroughgoing manner than the treatment of Malone). Johnson meticulously details the central issues surrounding the debate between Paedobaptists and Baptists who hold to Covenant Theology. In Part One of the book (which is the bulk of the work), Johnson argues devastatingly against what he calls the "fatal flaw" of the theology behind infant baptism, which he identifies as "this notion that the Mosaic Covenant is a manifestation of the covenant of grace" (p. 69). But he shows that this is itself a failure to understand the dual nature of the Abrahamic Covenant, which is the focus not only of much of his argument in Part One but also the entirety of Part Two of the book, in which Johnson lays out what he calls "Covenantal Dichotomism." In this section of the book he essentially lays out a Reformed Baptist understanding of Covenant Theology, relying on a clear understanding of Scripture with the help of a few old friends like John Bunyan and Nehemiah Coxe. Here are a couple of quotes dealing with both the continuity and the discontinuity between the Old and New Covenants that I hope will give you a feel for Johnson's basic position:

Although contrasts between them are vast, there is a link connecting them. What is the link? It is Jesus Christ. Christ in his life fulfilled the righteous precepts and demands of the Law of Moses. In His death He fulfilled the curses of the law. By doing these two things, He fulfilled the law of the Mosaic Covenant and established the new covenant. Therefore, it can be said that the new covenant fulfilled the unconditional promises of the Abrahamic Covenant, by means of the Mosaic Covenant of works. (p. 233)

Both the Mosaic and the new covenant were birthed out of the Abrahamic Covenant. The Abrahamic Covenant was established between Abraham and his seed. The Mosaic Covenant was issued with the nation of Israel, which was Abraham's natural seed. The new covenant, on the other hand, was made with Christ and those who are in union with Him. Thus, the old covenant was issued with Abraham's natural seed, while the new covenant was issued with Abraham's spiritual seed.

Although both the Mosaic and the new covenant are extensions of the Abrahamic Covenant, the new covenant is not an extension of the Mosaic Covenant. This is because the Mosaic Covenant was based upon works, while the new covenant is based upon faith. (p. 235)

I should observe here that Johnson appears to agree with the idea (which he briefly interacts with on pp. 53-54 and 104-108) that the Mosaic Covenant should be understood as a republication of the original covenant of works. Perhaps one final quote, focused on his understanding of the the covenant of works, would be helpful:

The point is, throughout history (past, present, and future), the covenant of works and the covenant of grace have coexisted. The covenant of grace was alive during the reign of the Mosaic Covenant of works; and conversely, the covenant of works lives under the reign of the new covenant of grace. Just because the Mosaic Covenant was a manifestation of the covenant of works did not mean that the covenant of grace was inoperative during that time. Every converted Israelite was circumcised in heart by the Holy Spirit and placed into the covenant of grace. In like manner, even though the new covenant has been established and the old covenant has passed away, the covenant of works is still present. It is just as forceful and alive today as it was in the garden. Every sinner born into this world is born into the covenant of works and is condemned beneath its heavy demands. The law is merciless. It does not care if sinners are incapable of obedience. In this way each of these covenants has coexisted throughout the history of redemption. (p. 248)

I agree and am so thankful that Jesus met the demands of the covenant of works so that I might be included in the covenant of grace. Aren't you?

Other Endorsements

Here are what a couple of respected Baptist scholars have had to say about the book:

This is an excellent and outstanding work, which deals with the subject from the ground up—one of the best, if not the best, I have ever seen! Jeffrey deals with all the aspects of the subject and in the logical order of their development in the subject area. He presents his position clearly with solid and sound exegesis and clear discussion and argumentation. Thus, he makes a definite and strong contribution to the subject matter of the day concerning the ongoing debate between continuity and discontinuity of the Divine covenants.

 -- Dr. Richard P. Belcher, retired professor at Columbia International University and pastor at Covenant Baptist Church in West Columbia, South Carolina

Jeffrey Johnson has produced a thorough, vigorous, and impressive interaction with covenant theology as it is used in support of infant baptism. He has given detailed analysis of each part of the system, approved what was biblically warranted, challenged what is indefensibly contrived and offered compelling alternatives to each part of the system that he has challenged. He has not left it at that point but has offered an alternate interpretation of the relationship between the covenants.

-- Dr. Thomas J. Nettles, Professor of Historical Theology at The Southern Baptist Theological Seminary

I add my own voice to those of these men, and I would recommend the book not only for its excellent handling of the debate concerning baptism but also as a good introduction to a Baptist understanding of Covenant Theology.

A Good Deal on the Book

In addition, I want to let you know about a special offer from Richbarry Press. The book normally sells for $16-18, but it is available from Richbarry Press for just $10.00 plus postage. Just contact:

Richbarry Press, c/o Dr. Richard P. Belcher, 105 River Wood Drive, Fort Mill, SC.

Or call 803-396-7962

Or email docbelcher@juno.com

Latest News on Possible Noah's Ark Find on Mt. Ararat

The Fox News website updated an article today entitled Has Noah's Ark Been Found on Turkish Mountaintop? The article reports that:

A group of Chinese and Turkish evangelical explorers say wooden remains they have discovered on Mount Ararat in eastern Turkey are the remains of Noah's Ark.

The group claims that carbon dating proves the relics are 4,800 years old, meaning they date to around the same time the ark was said to be afloat. Mt. Ararat has long been suspected as the final resting place of the craft by evangelicals and literalists hoping to validate biblical stories.

Yeung Wing-Cheung, from the Noah's Ark Ministries International research team that made the discovery, said: "It's not 100 percent that it is Noah's Ark, but we think it is 99.9 percent that this is it."

You can read the rest of the story here.

Update 29 April 2010

There are a couple of articles that express doubt about this find.

First, the Institute for Creation Research (ICR) posted an article Tuesday entitled Chinese Explorers Claim Noah's Ark Find, in which Dr. John Morris expresses uncertainty about the find.

Second, the Christian Science Monitor posted an article yesterday entitled Doubt Cast on Noah's ark found in Turkey, in which Dr. Randall Price of Liberty University is cited as expressing some grave doubts about the authenticity of the find.

e-Sword Updated From 9.5 to 9.6

e-Sword, what I recommend as the best free Bible study software program, has been updated and now includes the capability to highlight and mark in commentaries and dictionaries. Enjoy!

Help Understanding Post-Modernism and the Emergent Church

I first saw this video over at Jonathan Christman's blog. In it Al Mohler, R.C. Sproul, and Ravi Zacharias offer illuminating commentary on Post-Modernism and the Emergent Church. We would all do well to heed their wise counsel concerning this twin threat to the Church.

Enjoying Robert Gonzales' Book Where Sin Abounds

I have been slowly making my way through Dr. Robert Gonzales' excellent book Where Sin Abounds: The Spread of Sin and the Curse in Genesis with Special Focus on the Patriarchal Narratives. So far I have really been enjoying it. In fact, I've had a hard time putting it down. It is well written and insightful, and it interacts with a broad spectrum of other scholarly works. It is also filled with rich footnotes, which are informative and helpful in further study. (You do know that you haven't read a book without reading all the footnotes, don't you? OK, so I am obsessive-compulsive about it, but that doesn't mean it isn't true!)

I am already certain that this book will become a standard reference for me when studying Genesis. But it isn't just another work on Genesis. And what makes it unique isn't just that it is written from a solidly Reformed Baptist perspective. Rather it is Gonzales' treatment of the book of Genesis from a standpoint often overlooked. He laments the way in which the patriarchs are often viewed through rose colored glasses to the point where the important themes of the spread of sin and the curse are missed in much of the Genesis account. He sees this as being due in part to the way scholars often wrongly divide the primeval and patriarchal histories along the lines of a "sin versus grace dichotomy" (p. 3ff). He observes concerning this false dichotomy:

In primeval history, the narrator focuses upon the origin and spread of sin, as well as God's consequent curse and judgment on humanity. Although God's blessing begins the narrative (1-2) and his grace surfaces from time to time after the fall, the main emphasis of primeval history is on sin and the curse. In patriarchal history, however, the spread of sin theme falls off the radar of most scholars. Here, it is generally argued, the narrator shifts the emphasis to God's promise of blessing in the lives of his chosen people, the family of Abraham. (p.3)

Gonzales goes on to assert that, "As a result of this tendency to contrast the primary theme(s) of primeval narrative with patriarchal narrative, the spread of sin motif fails to receive adequate treatment in Genesis 12-50" (p.4). He also gives a description of what he terms "the Plaster-Saint Syndrome":

Another factor that sometimes blinds scholars to the spread of sin theme in the patriarchal narrative is an inordinate emphasis on or exaggeration of the piety of the patriarchs. Of course, the patriarchal narratives as well as the rest of Scripture bear witness to the exemplary faith and obedience of these saints. Yet Jewish and Christian exegetes have sometimes stressed patriarchal piety to the point of minimizing or excusing the patriarch's faults.

I must admit that this has been a tendency that I have seen as well, not only in Bible scholars and commentators, but also on a popular level. In fact, I have found myself repeatedly reminding my own congregation that, as we read these narratives, we must never forget who the real hero of the story is. It is not Abraham, or Isaac, or Jacob, or Joseph. It is God! And we will not see this as clearly as we ought unless we are willing to see these men as clearly as we ought. And none of these men, by the way, would ever have wanted us to come away thinking he was the hero of the story anyway.

I am thankful for Gonzales' reminder of this important fact, and, as I have already noted, I am certain that his book will be on my short list of volumes for the study of Genesis. I have scanned through much of the book already, and now I am thoroughly reading through it very slowly, taking the time to soak in as much as I can (still only in part two!), but I have been very impressed. I recommend the book to all, even if it is just to balance out the rest of the works on your shelves, which is important in and of itself.

You may also want to check out these positive reviews.

Dr. R. Albert Mohler on Paying Taxes After Obamacare

Earlier today Dr. R. Albert Mohler, Jr., president of The Southern Baptist Theological Seminary in Louisville, Kentucky, posted an excellent article entitled Render Unto Caesar? On Paying Taxes After Obamacare. In the article Dr. Mohler argues on the basis of such passages as Mark 12:7, Romans 13:1-7, and 1 Peter 2:13-14 that Christians are required to pay their taxes even if the government is corrupt and uses some of the tax money for evil purposes.

In my view, Dr. Mohler has correctly assessed the Biblical evidence and offered sound counsel for Christians who struggle with Obamacare, especially with its potential for allowing taxes to pay for abortions. Dr. Mohler tackles the issue head-on. Here are his final conclusions:

With the power to govern comes the power to tax, and government is a divinely-ordained institution. Christians are commanded to pay taxes, and were commanded by Christ and the apostles to pay taxes even to a pagan government involved in immoral and ungodly policies — including the oppression of the Jews and the nation of Israel. Thus, the question of paying taxes after Obamacare is put in its proper perspective.

We cannot and must not bend the knee to Caesar, accepting the government as our ultimate sovereign. We cannot submit to accept idolatry and idolatrous practices. But paying taxes is a matter of our Christian obligation.

There is no Christian mandate against tax avoidance — which is the use of lawful and legitimate measures to limit tax exposure. In other words, Christians are not mandated to seek to maximize their tax bills. But tax evasion is another matter, as is tax resistance. Those who seek by illegitimate and illegal means to resist or evade taxes run into direct confrontation with the commands of Christ and the teaching of the apostles.

Abortion is a moral catastrophe. The murder of the unborn is one of the greatest sins any society can tolerate, much less subsidize by taxation. The impact of the new “Obamacare” health care legislation is not yet fully clear, but the legislation lacks any adequate protection for the unborn. Immorality is added to immorality when the power of the government to tax and confiscate the funds of citizens is involved in such a catastrophe.

For this reason, Christian citizens should be involved at every level in the political process, seeking to use legitimate means to establish full protection for the unborn and for all other vulnerable persons. Elections have consequences, and this new legislation is a reminder of the power of government to do both good and evil.

But to refuse to pay taxes is to deny the legitimacy of the government itself, and to declare it beyond political remedy. Even to Christians suffering under the repressive, murderous, and dictatorial yoke of Rome, Jesus instructed the payment of taxes. Caesar, Christ knew, will one day face the judgment of Almighty God. Rome would one day be brought under his own feet and made subject to him.

We do not “render unto Caesar” because of our confidence in Caesar. We render unto Caesar what is Caesar’s, because we are committed with our lives and confidence and consciences to render unto God that which is God’s.

For those who may be interested, I have dealt with a similar issue, namely whether it is right for Christians to rebel against their government, in a February 6 article entitled The American Revolution: Was it Biblical?

Arthur W. Pink - Predestination Now Available

For those who have wondered what happened to Dr. Belcher of late, he has been busy working on books and speaking engagements. After having recently published his latest Journey book (A Journey in Dispensationalism), I am pleased to tell you that he has now also published a new, updated edition of his book Arthur W. Pink---Predestination.

For those who would like a foretaste of what the book has to offer, Dr. Belcher has graciously made available both the Table of Contents and the Introduction to the book for your consideration. First, here is the Table of Contents:

Arthur W. Pink---Predestination

by Richard P. Belcher

(An analysis of the doctrine of predestination in the writings of A. W. Pink)

TABLE OF CONTENTS

Introduction . . . . . . . . . .1

PART I

A. W. PINK'S DOCTRINE OF PREDESTINATION IN GENERAL

CHAPTER I---A Definition of Predestination . . . . . . . . . . 9

Concerns All Things: He Has Ordained Whatsoever Comes to Pass!

Extends to All Events and Creatures!

Extends to the Nations and History!

Extends to all Events!

Extends to All Men and Every Aspect of Their Lives!

Extends to the Lives of the Wicked!

CHAPTER II---Positive Clarifications . . . . . . . . . . . . . . . 29

Is by the Most Wise and Holy Counsel of His Will!

Is Free from Any Cause or Influence Outside of Himself!

Is Unchangeable!

CHAPTER III---Negative Clarifications . . . . . . . . . . . . . 41

Does Not Make God the Author of Sin!

Does Not Cause the Will of the Creature's Actions!

Does Not Destroy the Contingency of Causes!

Does Not Deny Human Responsibility

Is Not Based on the Prescience of Future Events!

PART II

A. W. PINK'S DOCTRINE OF PREDESTINATION IN PARTICULAR

Chapter IV---Election and Reprobation in General . . 63

Definitions

The Order of God's Decrees

The Goal of Election and Reprobation

The Number of the Elect and Reprobate Is Certain

Summary

Chapter V---Election in Particular . . . . . . . . . . . . . . . . 77

The Time of Election: Eternity Past

The Ground of Election---God's Purpose and Will

The Union of Election---with Jesus Christ

The Goal of Election---God's Glory

The Goal of Election for the Elect---Everlasting Glory

Summary

Chapter VI---Reprobation in Particular . . . . . . . . . . 104

A Definition of Reprobation

Biblical Support for Reprobation

Summary

PART III

Chapter VII---Analysis and Critique . . . . . . . . . . . . . 121

Pink and the Philadelphia Confession of Faith---Agreement

Pink and Scripture---Disagreement

Concerning God's Freedom

Concerning Election and God's Other Attributes

Concerning the Man Christ Jesus As the First Recipient of Election

Concerning the Elect's Super Creation Relation with Christ from Eternity Past

Summary

ENDNOTES

Following is the complete text of the Introduction:

Introduction to the Book

Arthur W. Pink---Predestination

by Richard P. Belcher

In a previous work the present writer attempted to set before the public the life of Arthur W. Pink. In many ways that life was a paradox. Pink was a popular preacher and public minister in his early days, but he spent the last seventeen years of his life in virtual seclusion and isolation. So withdrawn was he in those latter days that he died in obscurity with few noticing or caring. His entire life and ministry during those years of seclusion centered on the production of his monthly periodical titled Studies in the Scriptures. This was a magazine he had started in 1922 and that he had maintained on a shoe-string existence with dogged perseverance. At his death it appeared Arthur W. Pink would soon be forgotten, as few had valued his person or his writings.

The paradox was reversed again and completed, when just a few years after his death, he was vaulted to prominence and esteem in a manner never afforded him in his life. That which lifted him to recognition and appreciation was the publication of his writings that previously had only been read by the faithful advocates of his periodical. Now his books (see several bibliographies listed on the Internet) have been printed in great number by several publishing companies. They are found on the shelves of nearly every pastor's study, and also in the collections of numerous laymen.

This is not to say that every pastor or layman agrees with Pink's writings. There is a central theme running through his works that was partly responsible for his lack of popularity during his lifetime. That central theme is the doctrine of predestination. A reader does not progress very far into any of his books until he is confronted with references to election or predestination or discussions of these subjects. For example, in what was probably his earliest book, he mentions the subject of predestination on the first page of the introductory chapter. In what was probably his last work, the subject is introduced on the second page of the introductory chapter. In the remainder of those two books and in his other works, the subject surfaces again and again, giving clear evidence that the doctrine of predestination was a key doctrine in the theology of Pink, even perhaps the central and foundational doctrine.

No one will deny the controversial and difficult nature of the subject of predestination. It is a very difficult doctrine to understand or to explain. It is no wonder that men often balk with questioning minds when they read Pink's works and are faced continually with references to the subject. Often Pink makes passing reference to the doctrine, as he applies a verse or section of Scripture. At other times he goes into a lengthy discussion of the subject, as he expounds a text. Because of the centrality of the doctrine in Pink's writings, and the numerous references to predestination, it is a common statement by new readers of Pink that they like his writings, but do not agree with his strong view of election and predestination.

When this writer has heard that statement, he has wanted to ask the speaker if he knew exactly what Pink believed on the subject of predestination. In the few instances he has raised this question, he has been assured by the speaker that Pink was some kind of fatalist or hyper-Calvinist. The present writer then wondered if the speaker could define these strong terms which he had pinned on Pink. A correct definition of fatalism clearly excludes Pink from that category, because fatalism is a blatant determinism without an all-wise and righteous God working His will. Pink indisputably recognized an omniscient and righteous God in his doctrine of predestination, so he was not a fatalist!

Hyper-Calvinism is a little more difficult to define in a way that would be satisfactory to all. In fact it would be impossible to define it in a manner that would be acceptable to all. The present writer would define hyper-Calvinism as a view of predestination that would deny or minimize the human responsibility to repent and believe the gospel, because of an inability to do so in light of the doctrine of the total depravity of man. Furthermore, hyper-Calvinism would deny the necessity of a universal offer of the gospel to all men, because it is felt that God will call out the elect in His own time and manner. Thus hyper-Calvinism denies the necessity of our applying the means to accomplish the will of God, because it is felt that the will of God will be accomplished---regardless of human means!

Therefore, we have many questions to ask as we read Pink and seek his view of predestination---not just the ones already mentioned, but even others. To name several, we shall look for answers to the following questions as we study Pink's writings. Did he deny that all men have a responsibility to repent and believe the gospel? Did he deny our responsibility to offer the gospel to all men? Did his view of predestination make God the author of sin? Did he believe that God's decree of predestination brought force on the will of the creature? Did he teach a view of predestination that destroyed the contingency of causes? Did he believe in single or double predestination, that is, a predestination of the elect only or a predestination of the elect and the reprobate? Was he committed to the view of infralapsarianism (the decree of God to elect some followed the decree of God to allow the fall of man) or was he supralapsarian (the decree to elect preceded the decree to allow the fall)? Thus, we could continue to ask many questions of Pink's view of predestination.

The point is that one cannot say he agrees or disagrees with Pink on the subject of predestination until he understands his view. Even then, it may be one will agree with some points of his view and disagree with others. The purpose of this work is to set forth clearly Pink's convictions on the subject, because the present writer is fearful that both Calvinists and non-Calvinists have at times misunderstood him.

We will deal with Pink's doctrine of predestination under two main headings. First, we will define his view in a general manner and clarify this definition further by some positive and negative statements. The second main division of this work will deal with Pink's view of predestination in the areas of election and reprobation. The conclusion will summarize Pink's doctrine in this area and test it against one of the well-known Baptist confessional standards. One already familiar with that confessional standard will notice terminology and phraseology from these documents throughout this work, even perhaps in the outline, as it unfolds. This is intentional, because in its earliest form these thoughts were expressed in a doctoral dissertation, which compared Pink's view of predestination with the Westminster Confession of Faith.

It is truly the hope of the writer that his presentation of Pink's view of predestination will carry the warm and encouraging practicality for the Christian in his daily life, as it did for Pink. He was not a writer and theologian, who coldly set forth a doctrine in a dead and mechanical way. Rather, all he wrote was for the purpose of feeding the people of God. Theology not applied was an abomination to him. He obviously applied this doctrine of predestination to his own life. It was the foundation that enabled him to remain faithful through his many discouragements, especially the apparent failure of his pulpit ministry. This was the doctrine that kept him at his desk writing twelve hours a day, six days a week, even though few at that time cared to read what he wrote. He was convinced he served a sovereign God, and it was his duty to obey Him, even when he could not understand all God was doing in and through his life.

One final word to the reader is necessary before we proceed---a word of caution and warning. We are entering a very difficult subject area, an area which raises many questions and controversies. May we allow the Word of God to speak to us. May we constantly weigh what Pink says on the subject against the Word of God. This would be his desire for us. And if, when our task is finished, we do not agree with Pink, may we not allow our disagreement with him or with one another to divide us in the body of Christ. No one will ever find anyone who will agree with him in every minute detail of theology, especially in the area of predestination.

As you can see, Arthur W. Pink---Predestination is as much a Biblical and theological study of the crucial doctrine of predestination as it is a study of Pink's view of it. Pink's view of predestination is the focus of the book and the lens through which the Biblical doctrine is viewed and revealed to the reader, but at the same time the reader gets a solid overview of all the various aspects and issues of the doctrine. This book helps the reader to get a clearer understanding of a man who is often misunderstood, but whose legacy has helped to lift many pastors and churches out of the anti-theological, anti-Calvinist doldrums that have plagued them for so long.

You can order the book from Richbarry Press, c/o Dr. Richard P. Belcher, 105 River Wood Dr., Fort Mill, SC 29715. The cost of the book is $8.00 plus postage.