I’ve had the privilege the last few months to write for a couple of the Alliance of Confessing Evangelical websites. I’ve been meaning to make note of them here and link to the articles I’ve written. I’ll try to do so more quickly with the next ones, but to catch up, here are the ones I’ve written so far.
Place for Truth has a series called Theology on the Go which interviews authors on various topics. A few articles are also written on the topic of the interview as a way of continuing the discussion. So far, I’ve had the pleasure of writing five such articles. I look forward to having the opportunity to write more at Place for Truth this coming year.
I’ve also had the honor of writing a couple of articles for Reformation 21. One was on the Nashville Statement and my concern that it is going to be used as a litmus test by conservative churches and organizations, which appears already to be happening. The other article is a book review of Christina Fox’s most recent book, Closer than a Sister. I hope you’ll take the time to check out these articles and the Alliance websites if you aren’t familiar with them.
B.B. Warfield, Principal of Princeton Theological Seminary at the turn of the 20th century, is well-known for his work defending the divine inspiration of Scripture. During his time at Princeton Seminary, a debate was raging over the authority of the Bible. Were the words of Scripture actually God’s words, or were they merely the words of men with a “divine element” mixed in?
Unfortunately, this stress on the importance of the cosmos is part and parcel of Wright’s theology. Wright truly does believe that the cosmos are more important in the grand scheme of things. He believes that we have become far too focused on saving people and lost sight of our role in redeeming the cosmos.
Not only has the church misunderstood the purpose and overarching theme of redemption, according to Wright, the church has misunderstood the gospel. When Scripture says that Jesus came to save His people from their sins, Wright believes that the point is not so much about individuals being saved from their moral failures, but rather, that Jesus had to come to put God’s rescue plan for creation back on track.
Some, especially those in non-confessional denominations, believe that having confessional standards for ordination that elders are required to know, affirm, and uphold is unnecessarily strict. Some have called the standards a “straitjacket.” On the contrary, the structure and protection the standards provide should be a great comfort both for elders and for members of the congregation. Each knows what to expect.
“The greatest of all Protestant heresies is assurance.” Cardinal Robert Bellarmine (1542–1621)
Can we know that we’re saved? That question was at the heart of the Reformation. Rome taught that professing believers could never be certain of their salvation. For this reason, believers needed to be careful to perform all the duties and sacraments required to merit final justification. But even the most dedicated believers could not know for sure if they would be saved.
The question should not be “If God is sovereign, why should we pray?” but rather, “If God is not sovereign, why should we pray?” It is only because He is sovereign that it makes any sense to pray to Him. What use would a god be that was powerless to help us or who might not hear us when we pray?
As Christians and as the church, we must stand strong for what the Bible teaches, in all aspects of life. But we should be careful not to bind the conscience of other believers. The Nashville Statement, for however good it might be, is not the Bible. It is also not part of the confessional standards of my denomination. As such, even if it were a perfectly accurate representation of what the Bible teaches, I would not be required to sign it. Given the many valid concerns that faithful, honest believers have regarding the Nashville Statement, we should be very cautious about making support of it a test of orthodoxy.
Of course, it takes time and effort to build the kinds of relationships where we can trust each other with our struggles and fears and needs. It’s not always easy, as Christina points out. Not everyone is trustworthy. Sometimes friends hurt us, even our brothers and sisters in the church. When that happens, as it does for most of us at some point, it can be hard to open up and allow others into our lives again. But when we withdraw and isolate ourselves so that we can’t get hurt again, we become increasingly lonely, and we miss out on the opportunities God has given us to serve others and to be ministered to.