Why the Secular World Hates Jesus Christ

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When FOX News Channel contributor Brit Hume expresses his opinion that Tiger Woods should seek Christianity rather than Buddhism to find redemption and forgiveness from his marital infidelities, the secular world goes apoplectic with scorn.  Why is that?

When Focus on the Family creates a Super Bowl commercial that features Pam Tebow, Read more

Evangelicalism Divided — Why? (Part 2 of 2)

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Guest: Iain Murray, minister and author, Evangelicalism Divided

TRANSCRIPT

Last week in Part 1 of our interview with revered Scottish writer and minister Iain Murray, he told us about his background, his service with the great English preacher, D. Martyn Lloyd Jones, and the first of two areas that Evangelicalism has been divided in the last 60 years — ecumenism, or attempts at unity Read more

Air Conditioning Hell: How Liberalism Happens

Theological liberals do not intend to destroy Christianity, but to save it. As a matter of fact, theological liberalism is motivated by what might be described as an apologetic motivation. The pattern of theological liberalism is all too clear. Theological liberals are absolutely certain that Christianity must be saved…from itself.

Liberalism: Saving Christianity From Itself

The classic liberals of the early twentieth century, often known as modernists, pointed to a vast intellectual change in the society and asserted that Christianity would have to change or die. As historian William R. Hutchison explains, “The hallmark of modernism is the insistence that theology must adopt a sympathetic attitude toward secular culture and must consciously strive to come to terms with it.”^[1]

This coming to terms with secular culture is deeply rooted in the sense of intellectual liberation that began in the Enlightenment. Protestant liberalism can be traced to European sources, but it arrived very early in America—far earlier than most of today’s evangelicals are probably aware. Liberal theology held sway where Unitarianism dominated and in many parts beyond.

Soon after the American Revolution, more organized forms of liberal theology emerged, fueled by a sense of revolution and intellectual liberty. Theologians and preachers began to question the doctrines of orthodox Christianity, claiming that doctrines such as original sin, total depravity, divine sovereignty, and substitutionary atonement violated the moral senses. William Ellery Channing, an influential Unitarian, spoke for many in his generation when he described “the shock given to my moral nature” by the teachings of orthodox Christianity.^[2]

Though any number of central beliefs and core doctrines were subjected to liberal revision or outright rejection, the doctrine of hell was often the object of greatest protest and denial.

Considering hell and its related doctrines, Congregationalist pastor Washington Gladden declared: “To teach such a doctrine as this about God is to inflict upon religion a terrible injury and to subvert the very foundations of morality.”^[3]

Though hell had been a fixture of Christian theology since the New Testament, it became an odium theologium—a doctrine considered repugnant by the larger culture and now retained and defended only by those who saw themselves as self-consciously orthodox in theological commitment.

Novelist David Lodge dated the final demise of hell to the decade of the 1960s. “At some point in the nineteen-sixties, Hell disappeared. No one could say for certain when this happened. First it was there, then it wasn’t.” University of Chicago historian Martin Marty saw the transition as simple and, by the time it actually occurred, hardly observed. “Hell disappeared. No one noticed,” he asserted.^[4]

The liberal theologians and preachers who so conveniently discarded hell did so without denying that the Bible clearly teaches the doctrine. They simply asserted the higher authority of the culture’s sense of morality. In order to save Christianity from the moral and intellectual damage done by the doctrine, hell simply had to go. Many rejected the doctrine with gusto, claiming the mandate to update the faith in a new intellectual age. Others simply let the doctrine go dormant, never to be mentioned in polite company.

What of today’s evangelicals? Though some lampoon the stereotypical “hell-fire and brimstone” preaching of an older evangelical generation, the fact is that most church members may never have heard a sermon on hell—even in an evangelical congregation. Has hell gone dormant among evangelicals as well?

Revising Hell: A Test Case for the Slide into Liberalism

Interestingly, the doctrine of hell serves very well as a test case for the slide into theological liberalism. The pattern of this slide looks something like this.

First, a doctrine simply falls from mention. Over time, it is simply never discussed or presented from the pulpit. Most congregants do not even miss the mention of the doctrine. Those who do become fewer over time. The doctrine is not so much denied as ignored and kept at a distance. Yes, it is admitted, that doctrine has been believed by Christians, but it is no longer a necessary matter of emphasis.

Second, a doctrine is revised and retained in reduced form. There must have been some good reason that Christians historically believed in hell. Some theologians and pastors will then affirm that there is a core affirmation of morality to be preserved, perhaps something like what C. S. Lewis affirmed as “The Tao.”[5] The doctrine is reduced.

Third, a doctrine is subjected to a form of ridicule. Robert Schuller of the Crystal Cathedral, known for his message of “Possibility Thinking,” once described his motivation for theological reformulation in terms of refocusing theology on “generating trust and positive hope.”^[6] His method is to point to salvation and the need “to become positive thinkers.”^[7] Positive thinking does not emphasize escape from hell, “whatever that means and wherever that is.”^[8]

That statement ridicules hell by dismissing it in terms of “whatever that means and wherever it is.” Just don’t worry about hell, Schuller suggests. Though few evangelicals are likely to join in the same form of ridicule, many will invent softer forms of marginalizing the doctrine.

Fourth, a doctrine is reformulated in order to remove its intellectual and moral offensiveness. Evangelicals have subjected the doctrine of hell to this strategy for many years now. Some deny that hell is everlasting, arguing for a form of annihilationism or conditional immortality. Others will deny hell as a state of actual torment. John Wenham simply states, “Unending torment speaks to me of sadism, not justice.”^[9] Some argue that God does not send anyone to hell, and that hell is simply the sum total of human decisions made during earthly lives. God is not really a judge who decides, but a referee who makes certain that rules are followed.

Tulsa pastor Ed Gungor recently wrote that “people are not sent to hell, they go there.”^[10] In other words, God just respects human freedom to the degree that he will reluctantly let humans determined to go to hell have their wish.

Apologizing for Hell: The New Evangelical Evasion

In recent years, a new pattern of evangelical evasion has surfaced. The Protestant liberals and modernists of the twentieth century simply dismissed the doctrine of hell, having already rejected the truthfulness of Scripture. Thus, they did not enter into elaborate attempts to argue that the Bible did not teach the doctrine—they simply dismissed it.

Though this pattern is found among some who would claim to be evangelicals, this is not the most common evangelical pattern of compromise. A new apologetic move is now evident among some theologians and preachers who do affirm the inerrancy of the Bible and the essential truthfulness of the New Testament doctrine of hell. This new move is more subtle, to be sure. In this move the preacher simply says something like this:

“I regret to tell you that the doctrine of hell is taught in the Bible. I believe it. I believe it because it is revealed in the Bible. It is not up for renegotiation. We just have to receive it and believe it. I do believe it. I wish it could be otherwise but it is not.”

Statements like this reveal a very great deal. The authority of the Bible is clearly affirmed. The speaker affirms what the Bible reveals and rejects accommodation. So far, so good. The problem is in how the affirmation is introduced and explained. In an apologetic gesture, the doctrine is essentially lamented.

What does this say about God? What does this imply about God’s truth? Can a truth clearly revealed in the Bible be anything less than good for us? The Bible presents the knowledge of hell just as it presents the knowledge of sin and judgment: these are things we had better know. God reveals these things to us for our good and for our redemption. In this light, the knowledge of these things is grace to us. Apologizing for a doctrine is tantamount to impugning the character of God.

Do we believe that hell is a part of the perfection of God’s justice? If not, we have far greater theological problems than those localized to hell.

Several years ago, someone wisely suggested that a good many modern Christians wanted to “air condition hell.”^[11] The effort continues.

Remember that the liberals and the modernists operated out of an apologetic motivation. They wanted to save Christianity as a relevant message in the modern world and to remove the odious obstacle of what were seen as repugnant and unnecessary doctrines. They wanted to save Christianity from itself.

Today, some in movements such as the emerging church commend the same agenda, and for the same reason. Are we embarrassed by the biblical doctrine of hell?

If so, this generation of evangelicals will face no shortage of embarrassments. The current intellectual context allows virtually no respect for Christian affirmations of the exclusivity of the gospel, the true nature of human sin, the Bible’s teachings regarding human sexuality, and any number of other doctrines revealed in the Bible. The lesson of theological liberalism is clear—embarrassment is the gateway drug for theological accommodation and denial.

Be sure of this: it will not stop with the air conditioning of hell.

_______________________________

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.

This essay originally appeared in the January/February 2010 edition of the IX Marks Ministries eJournal.

Worldviews in the News

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Guest: Dr. David Noebel, president of Summit Ministries

Life is a clash of worldviews.  Whether we realize it or not, there is a constant war being waged over which ideas, values, and beliefs will control public policy, media, culture, and personal behavior.

Recent events are a perfect example of this war of worldviews.  Republican Scott Brown was shockingly elected to fill the Senatorial seat that Democrat Ted Kennedy held in Massachusetts for decades which resulted in Read more

Evangelicalism Divided — Why? (Part 1 of 2)

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Guest: Iain Murray, minister and author, Evangelicalism Divided

TRANSCRIPT

We are going to have the rare opportunity the next two weekends to hear from Iain Murray, a Scottish minister, prolific writer, and Editorial Director of Banner of Truth Trust, who has had a profound influence on Evangelicalism for the last 50 years.

In the late 1950’s, Mr. Murray served as assistant to D. Martyn Lloyd-Jones, one of England’s greatest preachers, at Westminster Chapel in London. Read more

The Christian Worldview Clothing Line – Great Gift Idea!

SHOP THE 2010 CHRISTIAN WORLDVIEW CLOTHING LINE!

We are excited to announce this year’s clothing line for The Christian Worldview. We are offering fleece pullovers, hats, and t-shirts featuring our signature slogan “Think Biblically, Live Accordingly”…. all available to order RIGHT NOW!  Proceeds from the sale of these items go directly to supporting The Christian Worldview Radio Program.

Like An Electric Current

“Mugged by Ultrasound: Why So Many Abortion Workers Have Turned Pro-Life”,by David Daleiden and Jon Shields, is a gut-wrenching, disturbing, graphic account of the emotional trauma abortion wrecks on those who perform them. For example, in 2008, Dr. Lisa Harris explained what happened while she, 18-weeks pregnant at the time, performed an abortion on an 18-week-old fetus. She felt her own baby kick at the same time she ripped off a fetal leg with her forceps. This prompted a visceral response.

Instantly, tears were streaming from my eyes—without me—meaning my conscious brain—even being aware of what was going on. I felt as if my response had come entirely from my body, bypassing my usual cognitive processing completely. A message seemed to travel from my hand and my uterus to my tear ducts. It was an overwhelming feeling—a brutally visceral response—heartfelt and unmediated by my training or my feminist pro-choice politics. It was one of the more raw moments in my life.

Tragically, Dr. Harris is still in the abortion business.

Paul Jarret is not. He quit after 23 abortions. “As I brought out the rib cage, I looked and saw a tiny, beating heart,” he would recall, reflecting on aborting a 14-week-old fetus. “And when I found the head of the baby, I looked squarely in the face of another human being—a human being that I just killed.” Judith Fetrow and Kathy Spark, both former abortion workers, converted to the pro-life cause after seeing the disposal of fetal remains as medical waste. Daleiden and Shields explain:

Handling fetal remains can be especially difficult in late-term clinics. Until George Tiller was assassinated by a pro-life radical last summer, his clinic in Wichita specialized in third-trimester abortions. To handle the large volume of biological waste Tiller had a crematorium on the premises. One day when hauling a heavy container of fetal waste, Tiller asked his secretary, Luhra Tivis, to assist him. She found the experience devastating. The “most horrible thing,” Tivis later recounted, was that she “could smell those babies burning.” Tivis, a former NOW activist, soon left her secretarial position at the clinic to volunteer for Operation Rescue, a radical pro-life organization.

Many abortion providers have been converted by ultrasound technology. The most famous example is Bernard Nathanson, cofounder of the National Association for the Repeal of Abortion Laws, the original NARAL. By his own reckoning Nathanson performed more than 60,000 abortions, including one on his own child. But over time he began to fear he was involved in a great evil. Ultrasound images pushed him over the edge. “When he finally left his profession for pro-life activism, he produced The Silent Scream (1984), a documentary of an ultrasound abortion that showed the fetus scrambling vainly to escape dismemberment.”

Sadly, countless abortion workers keep on perpetuating the great evil, even if it means suppressing the truth they literally feel in their bones.

Pro-choice advocates like to point out that abortion has existed in all times and places. Yet that observation tends to obscure the radicalism of the present abortion regime in the United States. Until very recently, no one in the history of the world has had the routine job of killing well-developed fetuses quite so up close and personal. It is an experiment that was bound to stir pro-life sentiments even in the hearts of those staunchly devoted to abortion rights. Ultrasound and D&E [dilation and evacuation] bring workers closer to the beings they destroy. Hern and Corrigan concluded their study by noting that D&E leaves “no possibility of denying an act of destruction.” As they wrote, “It is before one’s eyes. The sensations of dismemberment run through the forceps like an electric current.”

Read the whole thing and pray for abortion workers.

Seen But Not Heard?

Whatever happened to being seen but not heard? Diana West asks that question in a recent essay, noting that there has been a massive shift in Western culture away from adult authority and toward the “wise child.” All around us are signs that authority and wisdom are now to be recognized in the young, rather than the old. This is nothing less than a reversal of what previous generations had believed and assumed.

As Diana West explains:

When your average doting adult today murmurs the expression, “Out of the mouths of babes,” it is less an expression of wonder than a validation of the widely held assumption that children — babes, tweens, and teens — are innately wiser than their elders. They know better (sexual and fashion choices). They are discerning (music). They feel, therefore they understand (politics). Or so we have come to think due to a stunning if under-appreciated cultural reversal. Once upon a time, we believed wisdom was an expression of experience and maturity. Today, we believe the exact opposite.

Indeed, it is the exact opposite. Marketers target children because they know that the young drive many consumer choices. On the television screen, it is the kids on the sitcoms who are wise. The parents and other authority figures are routinely corrected by the wisdom of the young. The bumbling adults learn to laugh at their foolishness and follow the direction of the children and adolescents on screen.

Teachers and others who work with youth and children often receive the same message, not only from the kids but from their parents. “How dare you correct my child? His opinion is as valid as yours.”

West traces the development of this trend through the 1950s and 1960s. As long ago as 1958, Dwight Macdonald had noted the rise of the adolescent, with a flood of books on parenting teens emerging from a host of “experts.” As Macdonald saw, “The list goes on and on, and it includes many titles that would have been puzzling even in fairly recent times, because their subject matter is not the duty of children toward their parents, but precisely the opposite.”

The shift from the duty of children to parents to the duty of parents to children was not subtle. All of a sudden, the young became the instructors of the old, on everything from the morality of war and peace to the issues of sex and the meaning of life.

As West observes, “It is hard to overstate the significance of this change more than half a century ago. It is this fundamental rearrangement of life’s building blocks that put successive decades on an entirely new footing from all that had come before. To say the tide had turned is to imply a temporary, cyclical shift. What had occurred — replacing the child’s duty to his parent with the parent’s duty to his child — has so far turned out to be permanent.”

A quick review of contemporary entertainment, educational philosophies, and cultural influences would suggest that this shift is not only thus far permanent, but may be virtually irreversible. Diana West underscores the fact that this great shift was only possible because adults forfeited their authority and responsibility. The kids did not seize power in a coup. They were handed authority on a silver platter.

West has referred to this phenomenon as “the death of the grown-up.” Reaching adulthood ceased to be the great goal of the young. Instead, adults now attempt to present themselves as adolescents. The perpetual adolescent is the aspirational role model of today’s youth — and a tragic percentage of the nation’s adults.

From a Christian perspective, Diana West’s essay, as well as her book, The Death of the Grown-Up: How America’s Arrested Development is Bringing Down Western Civilization, serves to alert parents and others to the challenge of raising children in such a culture. The goal of Christian parents must be to raise children to adulthood — a genuine adulthood. The Bible honors children, but the biblical worldview establishes parents as the authority figures and adults as the figures of wisdom.

“Seen but not heard” is not the best model for parenting children. On the other hand, it is infinitely superior to the abdication of adult authority that marks the current age. Once again, Christian parents are reminded that raising godly children in this age requires the courage of a counter-revolutionary.

__________________________________

Diana West, “Out of the Mouths of Babes,” In Character, Fall 2009.

The Eight Most Important Christian Truths – Part 8

S. Lewis Johnson Message of the Week

ETERNAL JUDGMENT
Dr. S. Lewis Johnson concludes his eight-part series on essential Christian doctrines with exposition on eternal judgment.  Dr. Johnson comments on both the judgment of people upon their death as well as the future judgments by God after the return of the Messiah.

Scripture Reference: Revelation 20:11-15

Click here to listen to Part 8 of an 8-week series: Eternal Judgment

Transcript Excerpt:

I think it’s very fitting that the subject for today should be “Eternal Judgment” in the light of what is coming up Tuesday.  [Laughter]  Well, I guess the rest of you have already sent in your return.  [Laughter]  But some of us who haven’t sent in our return yet we think of Tuesday as eternal judgment.  Well, it’s temporal judgment but anyway, they do go together to some extent.

We’re turning for our Scripture reading to Revelation chapter 20 verse 11 through verse 15.  And the apostle describing one of the visions the he received from the Lord writes…

Does God Hate Haiti?

The images streaming in from Haiti look like scenes from Dante’s Inferno. The scale of the calamity is unprecedented. In many ways, Haiti has almost ceased to exist.

The earthquake that will forever change that nation came as subterranean plates shifted about six miles under the surface of the earth, along a fault line that had threatened trouble for centuries. But no one saw a quake of this magnitude coming. The 7.0 quake came like a nightmare, with the city of Port-au-Prince crumbling, entire villages collapsing, bodies flying in the air and crushed under mountains of debris. Orphanages, churches, markets, homes, and government buildings all collapsed. Civil government has virtually ceased to function. Without power, communication has been cut off and rescue efforts are seriously hampered. Bodies are piling up, hope is running out, and help, though on the way, will not arrive in time for many victims.

Even as boots are finally hitting the ground and relief efforts are reaching the island, estimates of the death toll range as high as 500,000. Given the mountainous terrain and densely populated villages that had been hanging along the fault line, entire villages may have disappeared. The Western Hemisphere’s most impoverished nation has experienced a catastrophe that appears almost apocalyptic.

In truth, it is hard not to describe the earthquake as a disaster of biblical proportions. It certainly looks as if the wrath of God has fallen upon the Caribbean nation. Add to this the fact that Haiti is well known for its history of religious syncretism — mixing elements of various faiths, including occult practices. The nation is known for voodoo, sorcery, and a Catholic tradition that has been greatly influenced by the occult.

Haiti’s history is a catalog of political disasters, one after the other. In one account of the nation’s fight for independence from the French in the late 18th century, representatives of the nation are said to have made a pact with the Devil to throw off the French. According to this account, the Haitians considered the French as Catholics and wanted to side with whomever would oppose the French. Thus, some would use that tradition to explain all that has marked the tragedy of Haitian history — including now the earthquake of January 12, 2010.

Does God hate Haiti? That is the conclusion reached by many, who point to the earthquake as a sign of God’s direct and observable judgment.

God does judge the nations — all of them — and God will judge the nations. His judgment is perfect and his justice is sure. He rules over all the nations and his sovereign will is demonstrated in the rising and falling of nations and empires and peoples. Every molecule of matter obeys his command, and the earthquakes reveal his reign — as do the tides of relief and assistance flowing into Haiti right now.

A faithful Christian cannot accept the claim that God is a bystander in world events. The Bible clearly claims the sovereign rule of God over all his creation, all of the time. We have no right to claim that God was surprised by the earthquake in Haiti, or to allow that God could not have prevented it from happening.

God’s rule over creation involves both direct and indirect acts, but his rule is constant. The universe, even after the consequences of the Fall, still demonstrates the character of God in all its dimensions, objects, and occurrences. And yet, we have no right to claim that we know why a disaster like the earthquake in Haiti happened at just that place and at just that moment.

The arrogance of human presumption is a real and present danger. We can trace the effects of a drunk driver to a car accident, but we cannot trace the effects of voodoo to an earthquake — at least not so directly. Will God judge Haiti for its spiritual darkness? Of course. Is the judgment of God something we can claim to understand in this sense — in the present? No, we are not given that knowledge. Jesus himself warned his disciples against this kind of presumption.

Why did no earthquake shake Nazi Germany? Why did no tsunami swallow up the killing fields of Cambodia? Why did Hurricane Katrina destroy far more evangelical churches than casinos? Why do so many murderous dictators live to old age while many missionaries die young?

Does God hate Haiti? God hates sin, and will punish both individual sinners and nations. But that means that every individual and every nation will be found guilty when measured by the standard of God’s perfect righteousness. God does hate sin, but if God merely hated Haiti, there would be no missionaries there; there would be no aid streaming to the nation; there would be no rescue efforts — there would be no hope.

The earthquake in Haiti, like every other earthly disaster, reminds us that creation groans under the weight of sin and the judgment of God. This is true for every cell in our bodies, even as it is for the crust of the earth at every point on the globe. The entire cosmos awaits the revelation of the glory of the coming Lord. Creation cries out for the hope of the New Creation.

In other words, the earthquake reminds us that the Gospel of Jesus Christ is the only real message of hope. The cross of Christ declares that Jesus loves Haiti — and the Haitian people are the objects of his love. Christ would have us show the Haitian nation his love, and share his Gospel. In the midst of this unspeakable tragedy, Christ would have us rush to aid the suffering people of Haiti, and rush to tell the Haitian people of his love, his cross, and salvation in his name alone.

Everything about the tragedy in Haiti points to our need for redemption. This tragedy may lead to a new openness to the Gospel among the Haitian people. That will be to the glory of God. In the meantime, Christ’s people must do everything we can to alleviate the suffering, bind up the wounded, and comfort the grieving. If Christ’s people are called to do this, how can we say that God hates Haiti?

If you have any doubts about this, take your Bible and turn to John 3:16. For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. That is God’s message to Haiti.

________________________________

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.

In giving assistance to the people, I recommend giving through the International Mission Board of the Southern Baptist Convention. They have an excellent Haiti response in place through Baptist Global Response.

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