R. Albert Mohler Jr.'s Blog, page 254

The Briefing 03-07-17

Supreme Court announces it will not hear major transgender bathroom case, sending back to lower courtNew York Times (Adam Liptak) — Supreme Court Won’t Hear Major Case on Transgender Rights

Amicus brief filed by liberal religious groups in transgender case undermines religious libertyGloucester v. G.G — Amicus Brief

Trump's wire tapping allegations come in the midst of a "civilization-warping crisis of public trust"Business Insider (Michelle Mark) — GOP senator cites 'civilization-warping crisis of public trust,' demands Trump explain Obama wiretapping claims

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The Shack — The Missing Art of Evangelical Discernment

The publishing world sees very few books reach blockbuster status, but William Paul Young’s The Shack has now exceeded even that. The book, originally self-published by Young and two friends, has now sold more than 10 million copies and has been translated into over thirty languages. It is now one of the best-selling paperback books of all time, and its readers are enthusiastic.

According to Young, the book was originally written for his own children. In essence, it can be described as a narrative theodicy — an attempt to answer the question of evil and the character of God by means of a story. In this story, the main character is grieving the brutal kidnapping and murder of his seven-year-old daughter when he receives what turns out to be a summons from God to meet him in the very shack where the man’s daughter had been murdered.

In the shack, “Mack” meets the divine Trinity as “Papa,” an African-American woman; Jesus, a Jewish carpenter; and “Sarayu,” an Asian woman who is revealed to be the Holy Spirit. The book is mainly a series of dialogues between Mack, Papa, Jesus, and Sarayu. Those conversations reveal God to be very different than the God of the Bible. “Papa” is absolutely non-judgmental, and seems most determined to affirm that all humanity is already redeemed.

The theology of The Shack is not incidental to the story. Indeed, at most points the narrative seems mainly to serve as a structure for the dialogues. And the dialogues reveal a theology that is unconventional at best, and undoubtedly heretical in certain respects.

While the literary device of an unconventional “trinity” of divine persons is itself sub-biblical and dangerous, the theological explanations are worse. “Papa” tells Mack of the time when the three persons of the Trinity “spoke ourself into human existence as the Son of God.” Nowhere in the Bible is the Father or the Spirit described as taking on human existence. The Christology of the book is likewise confused. “Papa” tells Mack that, though Jesus is fully God, “he has never drawn upon his nature as God to do anything. He has only lived out of his relationship with me, living in the very same manner that I desire to be in relationship with every human being.” When Jesus healed the blind, “He did so only as a dependent, limited human being trusting in my life and power to be at work within him and through him. Jesus, as a human being, had no power within himself to heal anyone.”

While there is ample theological confusion to unpack there, suffice it to say that the Christian church has struggled for centuries to come to a faithful understanding of the Trinity in order to avoid just this kind of confusion — understanding that the Christian faith is itself at stake.

Jesus tells Mack that he is “the best way any human can relate to Papa or Sarayu.” Not the only way, but merely the best way.

In another chapter, “Papa” corrects Mack’s theology by asserting, “I don’t need to punish people for sin. Sin is its own punishment, devouring you from the inside. It’s not my purpose to punish it; it’s my joy to cure it.” Without doubt, God’s joy is in the atonement accomplished by the Son. Nevertheless, the Bible consistently reveals God to be the holy and righteous Judge, who will indeed punish sinners. The idea that sin is merely “its own punishment” fits the Eastern concept of karma, but not the Christian Gospel.

The relationship of the Father to the Son, revealed in a text like John 17, is rejected in favor of an absolute equality of authority among the persons of the Trinity. “Papa” explains that “we have no concept of final authority among us, only unity.” In one of the most bizarre paragraphs of the book, Jesus tells Mack: “Papa is as much submitted to me as I am to him, or Sarayu to me, or Papa to her. Submission is not about authority and it is not obedience; it is all about relationships of love and respect. In fact, we are submitted to you in the same way.”

The theorized submission of the Trinity to a human being — or to all human beings — is a theological innovation of the most extreme and dangerous sort. The essence of idolatry is self-worship, and this notion of the Trinity submitted (in any sense) to humanity is inescapably idolatrous.

The most controversial aspects of The Shack‘s message have revolved around questions of universalism, universal redemption, and ultimate reconciliation. Jesus tells Mack: “Those who love me come from every system that exists. They were Buddhists or Mormons, Baptists or Muslims, Democrats, Republicans and many who don’t vote or are not part of any Sunday morning or religious institutions.” Jesus adds, “I have no desire to make them Christian, but I do want to join them in their transformation into sons and daughters of my Papa, into my brothers and sisters, my Beloved.”

Mack then asks the obvious question — do all roads lead to Christ? Jesus responds, “Most roads don’t lead anywhere. What it does mean is that I will travel any road to find you.”

Given the context, it is impossible not to draw essentially universalistic or inclusivistic conclusions about Young’s meaning. “Papa” chides Mack that he is now reconciled to the whole world. Mack retorts, “The whole world? You mean those who believe in you, right?” “Papa” responds, “The whole world, Mack.”

Put together, all this implies something very close to the doctrine of reconciliation proposed by Karl Barth. And, even as Young’s collaborator Wayne Jacobson has lamented the “self-appointed doctrine police” who have charged the book with teaching ultimate reconciliation, he acknowledges that the first editions of the manuscript were unduly influenced by Young’s “partiality at the time” to ultimate reconciliation — the belief that the cross and resurrection of Christ accomplished then and there a unilateral reconciliation of all sinners (and even all creation) to God.

James B. DeYoung of Western Theological Seminary, a New Testament scholar who has known William Young for years, documents Young’s embrace of a form of “Christian universalism.” The Shack, he concludes, “rests on the foundation of universal reconciliation.”

Even as Wayne Jacobson and others complain of those who identify heresy within The Shack, the fact is that the Christian church has explicitly identified these teachings as just that — heresy. The obvious question is this: How is it that so many evangelical Christians seem to be drawn not only to this story, but to the theology presented in the narrative — a theology at so many points in conflict with evangelical convictions?

Evangelical observers have not been alone in asking this question. Writing in The Chronicle of Higher Education, Professor Timothy Beal of Case Western University argues that the popularity of The Shack suggests that evangelicals might be shifting their theology. He cites the “nonbiblical metaphorical models of God” in the book, as well as its “nonhierarchical” model of the Trinity and, most importantly, “its theology of universal salvation.”

Beal asserts that none of this theology is part of “mainstream evangelical theology,” then explains: “In fact, all three are rooted in liberal and radical academic theological discourse from the 1970s and 80s — work that has profoundly influenced contemporary feminist and liberation theology but, until now, had very little impact on the theological imaginations of nonacademics, especially within the religious mainstream.”

He then asks: “What are these progressive theological ideas doing in this evangelical pulp-fiction phenomenon?” He answers: “Unbeknownst to most of us, they have been present on the liberal margins of evangelical thought for decades.” Now, he explains, The Shack has introduced and popularized these liberal concepts even among mainstream evangelicals.

Timothy Beal cannot be dismissed as a conservative “heresy-hunter.” He is thrilled that these “progressive theological ideas” are now “trickling into popular culture by way of The Shack.”

Similarly, writing at Books & Culture, Katherine Jeffrey concludes that The Shack “offers a postmodern, post-biblical theodicy.” While her main concern is the book’s place “in a Christian literary landscape,” she cannot avoid dealing with its theological message.

In evaluating the book, it must be kept in mind that The Shack is a work of fiction. But it is also a sustained theological argument, and this simply cannot be denied. Any number of notable novels and works of literature have contained aberrant theology, and even heresy. The crucial question is whether the aberrant doctrines are features of the story or the message of the work. When it comes to The Shack, the really troubling fact is that so many readers are drawn to the theological message of the book, and fail to see how it conflicts with the Bible at so many crucial points.

All this reveals a disastrous failure of evangelical discernment. It is hard not to conclude that theological discernment is now a lost art among American evangelicals — and this loss can only lead to theological catastrophe.

The answer is not to ban The Shack or yank it out of the hands of readers. We need not fear books — we must be ready to answer them. We desperately need a theological recovery that can only come from practicing biblical discernment. This will require us to identify the doctrinal dangers of The Shack, to be sure. But our real task is to reacquaint evangelicals with the Bible’s teachings on these very questions and to foster a doctrinal rearmament of Christian believers.

The Shack is a wake-up call for evangelical Christianity. An assessment like that offered by Timothy Beal is telling. The popularity of this book among evangelicals can only be explained by a lack of basic theological knowledge among us — a failure even to understand the Gospel of Christ. The tragedy that evangelicals have lost the art of biblical discernment must be traced to a disastrous loss of biblical knowledge. Discernment cannot survive without doctrine.

This article was based on the novel and was originally published in 2010.

I am always glad to hear from readers and listeners. Write me at mail@albertmohler.com. Follow regular updates on Twitter at www.twitter.com/AlbertMohler.

 

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The Briefing 03-06-17

Scientism and ethics: Scientist raises host of ethical questions in human embryo, "embryoid" researchNPR (Rob Stein) — Embryo Experiments Reveal Earliest Human Development, But Stir Ethical Debate

Pew: Islam is only religion growing faster than world's population, will outgrow Christianity in 2070Pew Research Center (Michael Lipka) — Muslims and Islam: Key findings in the U.S. and around the worldThe Telegraph (Olivia Rudgard) — Islam will be largest religion in the world by 2070, says report

The debate isn't over: California cities debate marijuana licensing even as it is legalized statewideSan Francisco Chronicle (Matier & Ross) — Jean Quan’s weed shop gets chilly reception in SunsetFresno Bee (Rory Appleton) — Fact check: Councilman’s column on pot misstates use by children

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The Briefing 03-03-17

Two rival visions of religious liberty: Debating religious freedom and freedom from discriminationNPR (Tom Gjelten) — In Religious Freedom Debate, 2 American Values Clash

Morality and economics: When investing according to biblical values is viewed as "intolerant"New York Times (Liz Moyer) — As Funds Invoke Bible Values, Others See Intolerance

"Not your dad's marijuana": Pediatricians amplify warnings against pot use for teensNBC News (Associated Press) — Pediatricians Warn Against Pot Use: Not Your Dad’s Marijuana

"It was inhumane. It was barbaric." Lester Tenney, survivor of the Bataan Death March, dies at 96Los Angeles Times (John Wilkens and Peter Rowe) — Lester Tenney, Army tank commander who survived Bataan Death March during World War II, dies at 96

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If the World Hates You: Preaching Christ in the Face of Hostility

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The Briefing 03-02-17

President Trump's address to Congress on Tuesday set a different tone from his campaignLos Angeles Times (Noah Bierman , Michael A. Memoli, and Brian Bennett) — Trump lays out ambitious plans for healthcare and immigration in a disciplined speech to CongressWall Street Journal (Siobhan Hughes) — President Makes Most of the MomentLos Angeles Times (Editorial Board) — Trump’s budget plans are magical thinking at its worst

What signal is being sent? Disney to have first 'exclusively gay moment' in 'Beauty and the Beast'Washington Post (Elahe Izadi) — ‘Beauty and the Beast’ to have Disney’s first-ever ‘exclusively gay moment’Washington Post (Jessica Contrera) — Are we ready for a gay Disney princess? We may be closer than you think.

Anti-Semitism in America: Vandalism and bomb threats against Jewish communities are deeply concerningNew York Times (Alan Blinder, Serge F. Kovaleski, and Adam Goldman) — Threats and Vandalism Leave American Jews on Edge in Trump Era

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The Briefing 03-01-17

Echoing Herbert Marcuse, John Irving urges Hollywood to be "intolerant of intolerance" Hollywood Reporter (John Irving) — Oscar Winner John Irving Urges Hollywood to Get Political With "Outright Bias" in Acceptance Speeches

On being an "honest hypocrite": Why we dislike hypocrisy and what we should do about itThe Guardian (Oliver Burkeman) — Why do people hate hypocrites?

Citizens stunned as man is charged with blasphemy for burning Quran in very secular DenmarkNew York Times (Kimiko de Freytas-Tamura) — Danish Man Who Burned Quran Is Prosecuted for Blasphemy

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The Briefing 02-28-17

Political Hollywood: What the Oscars reveal about American culture and worldviewNew York Times (Brooks Barnes and Cara Buckley) — ‘Moonlight,’ ‘La La Land’ and Everything Else That Happened at the OscarsNew York Times (Jim Rutenberg) — Assailing the White House From Hollywood’s Glass House

Our political moment: Cadillac ad attempts to bridge the nation's political chasm to sell luxury carsNew York Times (James B. Stewart) — Cadillac Ad Tries to Bridge Nation’s Chasm, Without Falling In

Transgender "boy"—a girl undergoing testosterone therapy—wins girls state wrestling title in TexasWall Street Journal (Dan Frosch and Tawnell D. Hobbs) — Transgender Wrestler Wins Girls State Title as Texas Rule Draws Criticism

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Expository Preaching—The Antidote to Anemic Worship

Evangelical Christians have been especially attentive to worship in recent years, sparking a renaissance of thought and conversation on what worship really is and how it should be done. Even if this renewed interest has unfortunately resulted in what some have called the “worship wars” in some churches, it seems that what A. W. Tozer once called the “missing jewel” of evangelical worship is being recovered.

Nevertheless, if most evangelicals would quickly agree that worship is central to the life of the church, there would be no consensus to an unavoidable question: What is central to Christian worship? Historically, the more liturgical churches have argued that the sacraments form the heart of Christian worship. These churches argue that the elements of the Lord’s Supper and the water of baptism most powerfully present the gospel. Among evangelicals, some call for evangelism as the heart of worship, planning every facet of the service—songs, prayers, the sermon—with the evangelistic invitation in mind.

Though most evangelicals mention the preaching of the word as a necessary or customary part of worship, the prevailing model of worship in evangelical churches is increasingly defined by music, along with innovations such as drama and video presentations. When preaching the word retreats, a host of entertaining innovations will take its place.

Traditional norms of worship are now subordinated to a demand for relevance and creativity. A media-driven culture of images has replaced the word-centered culture that gave birth to the Reformation churches. In some sense, the image-driven culture of modern evangelicalism is an embrace of the very practices rejected by the Reformers in their quest for true biblical worship.

Music fills the space of most evangelical worship, and much of this music comes in the form of contemporary choruses marked by precious little theological content. Beyond the popularity of the chorus as a musical form, many evangelical churches seem intensely concerned to replicate studio-quality musical presentations.

In terms of musical style, the more traditional churches feature large choirs—often with orchestras—and may even sing the established hymns of the faith. Choral contributions are often massive in scale and professional in quality. In any event, music fills the space and drives the energy of the worship service. Intense planning, financial investment, and priority of preparation are focused on the musical dimensions of worship. Professional staff and an army of volunteers spend much of the week in rehearsals and practice sessions.

All this is not lost on the congregation. Some Christians shop for churches that offer the worship style and experience that fits their expectation. In most communities, churches are known for their worship styles and musical programs. Those dissatisfied with what they find at one church can quickly move to another, sometimes using the language of self-expression to explain that the new church “meets our needs” or “allows us to worship.”

A concern for true biblical worship was at the very heart of the Reformation. But even Martin Luther, who wrote hymns and required his preachers to be trained in song, would not recognize this modern preoccupation with music as legitimate or healthy. Why? Because the Reformers were convinced that the heart of true biblical worship was the preaching of the word of God.

Thanks be to God, evangelism does take place in Christian worship. Confronted by the presentation of the gospel and the preaching of the word, sinners are drawn to faith in Jesus Christ and the offer of salvation is presented to all. Likewise, the Lord’s Supper and baptism are honored as ordinances by the Lord’s own command, and each finds its place in true worship.

Furthermore, music is one of God’s most precious gifts to his people, and it is a language by which we may worship God in spirit and in truth. The hymns of the faith convey rich confessional and theological content, and many modern choruses recover a sense of doxology formerly lost in many evangelical churches. But music is not the central act of Christian worship, and neither is evangelism nor even the ordinances. The heart of Christian worship is the authentic preaching of the word of God.

Expository preaching is central, irreducible, and nonnegotiable to the Bible’s mission of authentic worship that pleases God. John Stott’s simple declaration states the issue boldly: “Preaching is indispensable to Christianity.” More specifically, preaching is indispensable to Christian worship—and not only indispensable, but central.

The centrality of preaching is the theme of both testaments of Scripture. In Nehemiah 8 we find the people demanding that Ezra the scribe bring the book of the law to the assembly. Ezra and his colleagues stand on a raised platform and read from the book. When he opens the book to read, the assembly rises to its feet in honor of the word of God and respond, “Amen, Amen!”

Interestingly, the text explains that Ezra and those assisting him “read from the book, from the law of God, translating to give the sense so that they understood the reading” (Neh 8:8). This remarkable text presents a portrait of expository preaching. Once the text was read, it was carefully explained to the congregation. Ezra did not stage an event or orchestrate a spectacle—he simply and carefully proclaimed the word of God.

This text is a sobering indictment of much contemporary Christianity. According to the text, a demand for biblical preaching erupted within the hearts of the people. They gathered as a congregation and summoned the preacher. This reflects an intense hunger and thirst for the preaching of the word of God. Where is this desire evident among today’s evangelicals?

In far too many churches, the Bible is nearly silent. The public reading of Scripture has been dropped from many services, and the sermon has been sidelined, reduced to a brief devotional appended to the music. Many preachers accept this as a necessary concession to the age of entertainment. Some hope to put in a brief message of encouragement or exhortation before the conclusion of the service.

As Michael Green so pointedly put it: “This is the age of the sermonette, and sermonettes make Christianettes.”

The anemia of evangelical worship—all the music and energy aside—is directly attributable to the absence of genuine expository preaching. Such preaching would confront the congregation with nothing less than the living and active word of God. That confrontation will shape the congregation as the Holy Spirit accompanies the word, opens eyes, and applies that word to human hearts.

Article originally posted on August 19, 2013.

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The Briefing 02-27-17

Are we alone in the universe? Discovery of seven earth-size planets prompts perennial speculationWall Street Journal (Robert Lee Hotz) — Seven Earth-Size Worlds Discovered Orbiting Nearby Star

In recently discovered essay, Winston Churchill ponders life on other planets and the "Goldilocks" zoneBBC (Paul Rincon) — Winston Churchill's views on aliens revealed in lost essay

Why does a NY Times article about babies learning language in the womb not use the word "fetus"?New York Times (Perri Klass, M.D.) — Language Lessons Start in the Womb

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