Tag: Gospel Coalition

All Roads Do Not Lead to Redeemer NYC

Published on by D. G. Hart104 Comments

Finally an acknowledgement by the Allies that not everyone is cut out for life in Manhattan under the oversight of Presbyterian elders. In an interview with authors of a book on how to prepare kids for college, we receive the following candor:

College is more expensive than ever. But with regard to future earnings prospects, it’s also more significant than ever. In June 2013, the unemployment rate for non-college grads was 7.6 percent, but for college grads it was about half of that (3.9 percent). You’ll see this pattern, in good times and bad, over the last few decades. And the “earnings premium”—the additional money that a college graduate earns relative to a non-college graduate—has been steadily increasing. In 1979, high school graduates were paid 77 percent of what college graduates made; today they make about 62 percent.

This doesn’t mean every high school graduate should immediately pursue a bachelor’s degree. Associate degrees in health care and technology-related disciplines lead to high-paying jobs (and require less educational expense to access). Moreover, economists expect “middle skill” job openings—those requiring more than a high school degree but less than a bachelor’s degree—to increase. The skilled trades are also in demand (think welders, electricians, heavy equipment technicians, and so on). So it’s not a matter of “four-year college for all,” but having some kind of advanced degree or certification is increasingly important.

In other words, not everyone can afford to experience Christ’s kingdom in NYC unless he or she can graduate from Harvard or Swarthmore — and then find a high-paying job. Forget about it if your degree is from Bucknell.

Pietistic (not harmonic) Convergence

Published on by D. G. Hart21 Comments

I believe this was in print before we learned the theology of puff pastry:

A year ago, I prepared a last minute Thanksgiving feast for my husband, kids and myself. In the end, it was a lot of food for just four people and sure enough, we had a lot of leftovers. While I was grateful for God’s bounty, I wasn’t exactly jumping up and down at the thought of eating the same thing for the next four days. But letting even a morsel go to waste wasn’t an option, so I improvised that year and lovingly turned those mundane extras into something better.

There is beauty and joy in such things. Turning an inferior “has-been” into a shining star is somehow so fulfilling and therapeutic. As with the restoration of a rusty classic car or the renovation of a once-stately building, our human nature relishes the return of a forgotten and unremarkable outcast.

And so does our Lord. For without his redemption, our souls would be corrupt and unworthy – even worse than four-day-old turkey. But with Christ’s saving grace and redemption our souls can be made new and perfect and desirable again. So while Thanksgiving is a great time to pause and express our gratitude for what we have, I find that by creatively reworking the leftovers on the days that follow Thanksgiving, we participate in a great metaphor for redemption. And that is what we should all be most thankful for!

For a critique of stories like this from a truly conservative Roman Catholic (not a logical Roman Catholic), check this out (sorry it’s a video and not much of one but the point it makes about Christian lameness is well worth hearing) and see if it brings back memories of the print version of By Faith.

To Which Church Do You Belong?

Published on by D. G. Hart11 Comments

The fault line that still doesn’t show up on the Allies’ radar:

The recent controversy surrounding World Vision USA’s decision to open employment to same-sex couples and the organization’s subsequent reversal reveals the fault lines in evangelicalism today.

For the evangelicals distraught by World Vision’s initial decision, the controversy was never about the legitimacy or worthiness of people with differing views of marriage doing good work around the world. We should applaud good deeds of relief and compassion wherever we see them and wherever they come from. No, this particular controversy was about the meaning of evangelical.

Can an institution with an historic evangelical identity be divided on an issue as central as marriage and family and still be evangelical? Related to this discussion are questions about the authority and interpretation of Scripture, cultural engagement, and institutional power. All sides of the debate recognize that the definition of evangelical is at stake, which is why some are now publicly casting off the term altogether.

The World Vision decision was a tremor that warns us of a coming earthquake in which churches and leaders historically identified with evangelicalism will divide along all-too-familiar fault lines.

At the risk of sounding proud, Protestants who actually believe that church membership and ordination matter, the World Vision kerfuffle was just more background noise.

Taking Every Square (Liquid) Ounce Captive

Published on by D. G. Hart52 Comments

In honor of the series running over at TGC on pastries, Old Calvinists may be in the mood for a post that has less to do with flour and more with peat. The following is also a confirmation of a point made one student this morning during discussion of Progressivism and Prohibition. I had not heard this before, but legend has it that Laphroiag was on sale throughout the 1920s because no one believed anyone who was not sick would drink it:

This Scotch whisky carries an interesting story with it. During Prohibition in the United States, Laphroaig was still allowed to import their whisky at its cask strength as cough medicine because the United States government deemed the whisky too strong and medicinal to be consumed recreationally.

Here is how one Scotch-drinker describes Laphroiag:

This to me is the most immediately identifiable nose in the realm of Scotch whisky—beast-like, phenolic, wheelbarrels of iodine, sea salt, nonstop peat and kippers—and as if the medicinal tidal waves aren’t enough, beneath them lies a thin layer of fino sherry—is this loutish nose too much? why am I reaching for a rifle?—on palate, the peat reek is so thick I have to scrape it off my tongue with a spatula; the three-alarm smokiness leaves scant room for anything else—I wonder if there is anything else in terms of flavor—maybe it’s just peat, smoke, peat, smoke; I appreciate the damn-the-torpedoes character of this burly brat, but if I were stranded on that proverbial island with only one single malt, Laphroaig 10 most definitely would not be my choice; make sure you have a whip and a chair handy after you open this beastie; my biggest objection to this malt is, what does a newcomer to malts think if they happen to try this five-alarm malt before tasting other, tamer, more elegant malts? Do you lose that person forever?

For (all about) me, the older I get, the more peat, hops, pepper, garlic, Honduran leaf, the more I enjoy. Is this a sign that tastebuds are wearing out?

Did Jesus Die So We Could Eat German Chocolate Cake?

Published on by D. G. Hart84 Comments

Do the every-square-inchers ever worry that making the gospel relevant to all of life may wind up depriving Christ’s work of its true significance? Bethany Jenkins is starting a series on the theology of dessert for the allies of the gospel (thanks to our southern correspondent). Weight gain is certainly a new way to put meaning in every square inch. Jenkins sees a lot of material with which to make analogies and so writes about milk and honey (but not baklava):

As we contemplate the eschatological reality of our future home in the presence of Christ, God once again turns our attention to desserts. First, he repeatedly tells our forefathers that Canaan will be “a land flowing with milk and honey,” combining milk (a rare and precious commodity in an era without refrigeration) with honey (the chief of desserts). Second, in Revelation, instead of finding a tree with forbidden fruit in a garden, John finds “the tree of life with its twelve kinds of fruit, yielding its fruit each month.” Its leaves are “for the healing of nations” (Rev. 22:2), which fulfills the prophecy spoken by Ezekiel (Ezek. 47:12).

And this during Lent! What needless temptation to the church calendar followers.

Jenkin’s observations might be clever in a literature class, but is this the way the Allies want to handle Scripture? Apparently, the price of discovering ordinary matters in the Bible is worth the benefits that come with showing the gospel’s relevance. According to Collin Hansen:

This week’s series on how pastry chefs integrate their faith and work emerged from our editorial staff’s concerns about the narrow range of questions we typically ask ourselves as we apply our belief in Jesus Christ to everyday tasks. As Bethany Jenkins, our director of Every Square Inch, explored all the ethical issues facing the men and women who bake our cakes, we were amazed by the far-reaching implications of the gospel. You may not agree with every conclusion, but we’re hopeful the series will provoke you to think carefully about the costs and opportunities of discipleship, whether you’re baking cinnamon rolls for your children or arranging an elaborate dessert for display only.

Some believers may be amazed, but others along with any number of unbelievers are dumbfounded by the lack of seriousness implicit in such spiritualizing. Back in 2000 during the days when George W. Bush was running for his first term and securing the backing of evangelical Protestants, the editors at The New Republic quipped:

‘In God We Trust’ is on all our coins, but the ubiquity of the affirmation has not led to any sharpening of the soul or the moral sense. Instead, God is dropped into parking meters and vending machines throughout the land.

Will this series on the theology of ganache help to advance a better understanding or more gratefulness for the work of Christ? Or will it simply be an excuse to use the gospel to be clever? Galling indeed.

No Narrative, No Clue

Published on by D. G. Hart64 Comments

One of the odder aspects of the New Calvinism is how little historical awareness its proponents have. Consider the following in response to Tim Challies’ chart (which gave historical legitimacy to the movement by including the publication of George Marsden’s biography of Jonathan Edwards):

There is a difference between a movement and a reformation, and New Calvinism evidences the latter. A movement is often a response to a concern or opportunity, and benefits from cultural and promotional dynamics, not to mention hype. In time, the church’s attention span invariably moves on, the movement loses steam, and the movement’s effects are short-lived.

A reformation, be it the 16th century version or subsequent iterations, yearns for a healthier, purer church, and goes back to the source of truth itself, the Word of God. The fruits of reformation are much longer lasting, proving to impact the church for decades, if not centuries. Since it is a return to Holy Scripture, reformation often parallels revival.

While New Calvinism has benefited from movement-like dynamics, its emphasis on Scripture and Scripture’s implications leads one to classify it as a reformation in intent, temperament, and scope.

The author is only a Southern Baptist and shouldn’t be faulted for not being aware of Reformed Protestant communions like the OPC, PCA, RPCNA, and URC, for starters. But Calvinism does have a history before John Piper, Crossway Publishers, and the spike of interest in Jonathan Edwards after Marsden’s biography. And the lack of awareness of, make that lack of interest in, the history of Calvinism before The Gospel Coalition makes difficult taking these folks seriously. Not to mention that our fraternal brother Tim Keller isn’t doing much to educate the Calvinists.

It’s like fans of Stephen King thinking that his novels have resemblance to those of Edgar Allen Poe or Charles Brockden Brown. Maybe you want to do a little reading before claiming what you’re doing is new. Then again, if you want to call attention to yourself, why call it Calvinist? Has any New Calvinist read a biography of John Calvin? Was Tim Challies even aware that 2009 was the 500th anniversary of John Calvin’s and that the same publisher of Marsden’s biography (which came out on the 300th anniversary of Edwards’ birth) brought out a masterful biography of Calvin?

Where’s the love for Calvin?

More Gall

Published on by D. G. Hart11 Comments

Now the New Calvinists are telling us about the need for church unity:

The history of Christian thought leaves no place for unbridled individualism. The Nicene Creed declares that we are “one church” (unam ecclesiam), and according to the Westminster Confession, such oneness has implications for our corporate identity: “The catholic or universal church, which is invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse, the body, the fullness of Him that filleth all in all” (25:1). In other words, when God redeems us, he births us into his community. We are the bride of Christ. There is only one bride.

A robust ecclesiology recognizes that in uniting with other believers we constitute something greater than our individual selves, for in Christ we represent living stones that God joins to form a spiritual house (Eph. 2:19-22; 1 Pet. 2:4-10), members who are organically connected to one another (Rom. 12:3-8; 1 Cor. 12:12-31). In the words of New Testament scholar Robert Banks, “Paul’s understanding of community is nothing less than the gospel in corporate form!” Insofar as our communities proclaim the message of Jesus’ death and resurrection, Banks is right.

Don’t you have to be in a church before you pursue church unity?

The Wormwood and the Gospel Coalition's Gall

Published on by D. G. Hart104 Comments

I take issue less with the author than with the editors who chose to serve themselves without seemingly the slightest bit of caution or embarrassment (thanks to our D.C. correspondent):

Screwtape on How to Ruin The Gospel Coalition
Dear Snavely,

Receiving your letter brought back such memories. It seems like only yesterday that I was in your position, in the field, on the front lines, writing to my uncle Screwtape for advice. How quickly the years pass . . . but enough of that. Your situation is urgent, our Enemy is always on the move, and we have no time for reminiscing.

ScrewtapeLettersYou say your patient has gotten involved with something called “The Gospel Coalition.” Ugh. Even the name reeks of the Enemy. I have done some research, and I agree with you completely—you must act now. Your Patient is dallying with deadly stuff, and much harm can be done. But all is not yet lost.

It seems to me you have one option. Do your best to shift his allegiance from the Enemy to this “Coalition.” If you’re sharp about it, he won’t even know it is happening. What you’re after is this: keep him excited about the Coalition while keeping him from actually doing any of the things the Enemy likes to see in his servants.

It seems the Coalition produces pages and pages of that filth the Enemy calls “truth.” Dangerous stuff. But see if you can use that to keep him from the Enemy’s book. Nothing his servants produce is so deadly to our cause as the Book. Far better for your patient to read 10 pieces on how to read the Book than to actually pick up the Book itself. (A practical note: perhaps you can work in one of those new devices, the ones that beep all the time, the ones the humans love so much—I can never remember their name, but how I wish we’d had them in my day!—to distract him from the Book. Keep him constantly checking for the latest update from the Coalition. Don’t underestimate the power of the New and Urgent—it’s one of our most powerful numbing agents.)

It goes on. Really, it does.

How "Outsiders" See It

Published on by D. G. Hart107 Comments

For evangelicals it seems, debates about Arizona bill SB 1062 are simply about religious freedom. But non-evangelicals often see more clearly because they have less at stake. Consider Noah Millman (once again):

So, for example, if the issue is being coerced to provide services for marriage ceremonies that violate one’s religious beliefs, why not write a law specifying that notwithstanding any anti-discrimination statutes, nobody can be required to provide services for a wedding ceremony which violates their religious beliefs? Would that allow florists to discriminate against gay weddings? Yes. It would also allow florists to refuse to provide flowers for a Catholic who was getting re-married after a divorce, or for a Jew marrying a non-Jew, or for an Indian wedding that involved pagan idolatry, or for a polyamorous ceremony taking place on a cruise ship. If providing flowers for a wedding amounts to endorsement, then I can see very good reasons for religious believers of various stripes to object to one or more of the weddings described. (Or maybe not – maybe there is only one group anyone cares about actually discriminating against; notwithstanding what may or may not happen, the law at least would be neutral.) If the issue is protecting florists from feeling they are endorsing weddings that they believe are wrong, then the statute should address that issue generally, and need make no specific reference to gay couples.

Some of these laws are being written even more broadly, in that they cover not just services for a wedding ceremony but any services to gay couples. So, a hotel owner might, under such statutes, be able to refuse a room to two men who are married, even though he would not refuse a room to a man and a woman who are married, or (possibly) even a man and woman who were unmarried. Ditto for restauranteurs, etc. Here, again, it’s unclear why gay couples should be singled out uniquely for being the object of discrimination.

If the issue is that the guest professes something that is religiously objectionable to the proprietor, and promotes it publicly by participating in a ceremony such as marriage (or simply by letting people know he is gay), then presumably there are other such professions that might be made that are equally deserving of protection. For example, I know many people who find proselytism religiously objectionable. Why shouldn’t a proprietor be allow to discriminate against individuals who engage in such activity? What is the difference between endorsing the legitimacy of a gay union and endorsing the legitimacy of Islam, or Mormonism, or even mainstream Christianity? If merely providing a room to a married gay couple counts as endorsing their marriage, then surely providing rooms to a Mormon mission counts as endorsing that mission. Right? A properly worded statute not invidiously aimed at stigmatizing gay couples by singling them out would need to allow for general discrimination against any individual whose declared conduct or identity poses a religious objection to the proprietor or service-provider.

This is roughly what Arizona did. Actually, Arizona went considerably further, making an asserted “substantive burden” on an individual’s religious freedom a legitimate defense against individual violations of any state law, regardless of whether it is generally and neutrally applicable. If I understand the law correctly, not only would it legalize a wide variety of types of private discrimination, not limited to my examples above, but would do much more. It would legalize polygamy and marriage with underage girls (both sanctioned by so-called fundamentalist Mormon groups). It would permit public school teachers to explicitly proselytize to their students (I’m quite certain you could find fringe Protestant groups or individuals who hold that such witnessing is mandatory at all times). I’m not sure, but I think if you founded a Church of Nude Defecation, and declared that God told you the Arizona state legislature was your temple, the state of Arizona could not expel you for practicing your faith in the place that God had designated.

Even if the law isn’t quite as nuts as that, it’s pretty nuts. Most people don’t actually want to repeal the process of balancing different interests by making one principle an absolute trump card. They just want to adjust the balance slightly when they don’t like a particular result. Which is completely fine – continual readjustment is exactly what that balancing act requires.

And this is a balancing act. The principle of non-discrimination is plainly in conflict with the principle that people should be free to deal with whomever they damn well please, and not with anybody else. Both principles are weighty and valuable. If the law required you to provide flowers for your ex-wife’s wedding to the guy who used to be your best friend, you would obviously suffer an injury. Well, somebody morally appalled by gay marriage who is coerced, by the law, into providing flowers for a gay wedding (or else exit the florist business) has also suffered a real injury. But so has somebody who is disgusted by black people eating alongside white people when he is prohibited by law from running his restaurant according to the rules of racial purity to which he ascribes. The question is whether there is any remedy for that injury that doesn’t cause a much greater injury to others.

This could mean, contrary to OL logic, that w-w really does make a difference. But I’m not sure this is where w-wists want to go since it would suggest that a Christian w-w is prone to bias if not error.