Quote of the Week

Today we hear from Berkhof on theistic evolution, timely in today’s current theological climate.

Other evolutionists advocate what they call theistic evolution. This postulates the existence of God back of the universe, who works in it, as a rule according to the unalterable laws of nature and by physical forces only, but in some cases by direct miraculous intervention, as, for instance, in the case of the absolute beginning, the beginning of life, and the beginning of rational and moral existence. This has often been called derisively a “stop-gap” theory. It is really a child of embarrassment, which calls God in at periodic intervals to help nature over the chasms that yawn at her feet. It is neither the Biblical doctrine of creation, nor a consistent theory of evolution, for evolution is defined as “a series of gradual progressive changes effected by means of resident forces” (Le Conte, emphasis Berkhof’s). In fact, theistic evolution is a contradiction in terms. It is just as destructive of faith in the Biblical doctrine of creation as naturalistic evolution is (emphasis added); and by calling in the creative activity of God time and again it also nullifies the evolutionary hypothesis (Systematic Theology, pp. 139-140).

My Father’s Article on the Exodus Population Numbers

I think this issue has serious ramifications for the exegesis of the numbers of the Exodus. Many if not most commentators simply assume exaggerated numbers. They have not crunched any numbers. My father shows that exaggeration is surely not necessary in order to understand the census numbers literally in the Exodus and Numbers account. What follows here is an abbreviated summary that my father wrote, and the article itself is available here (see attachment near the bottom).

The purpose of this paper was to demonstrate (with a mathematical model) how the population of the Israelites could have increased during their captivity in Egypt consistent with the specific census numbers noted in the book of Numbers. In particular, it was shown that a family size of 6-8 children throughout the time of captivity could easily account for the census numbers without resorting to metaphorical and/or hyperbolic interpretations of those numbers.

The mathematical model was characterized by the relaxing of any implicit extra Biblical requirement that the number of generations of all lines of all the patriarchs had to be limited to five during the entire time of captivity. The model was designed to include such parameters as the average number of children per family, the rate at which the first born and subsequent male children were killed by the Egyptians, the number of live births per family before and after the Egyptian edict, and a variable associated with multiple births, all of which resulted in a range of the total Israelite population being ~1.4 million to ~1.8 million, with the most likely number being around 1.5 million at the time of the Exodus from Egypt. In all cases, the census numbers in the book of Numbers were forced to be satisfied exactly by the calculational mechanism of the model.

The results showed the following:
1. A typical exponential growth pattern of the Israeli population, similar to that of the population of the United States from 1790 to 1870. This without the unreasonable number of children per family of about 30, as a number of commentators would have us believe would have been necessary. In this case, the model (while being considerably simpler than the actual scenario) was able to account for all the numbers noted in Scripture dealing with the Exodus population. This implies that a more complete and accurate descriptive model would strain neither our understanding of Scripture nor common sense in terms of what the Scriptural numbers mean.
2. That the proportion of first born male children killed would have been considerably greater than that of subsequent male children, thus further illustrating the justice of the passover executing of the firstborn of Egyptian people. The model predicts male baby deaths by the Egyptians to be in the order of hundreds of thousands.

In general, future exegeses of Scriptural passages which contain perplexing numbers should be conducted by including questions about one’s implicit assumptions about such numbers rather than about the actual numbers themselves (In this particular case, for example, an implicit assumption made by many commentators is that the number of generations going from Judah to the Exodus was five for all descendants of Jacob). In this regard, it is hoped that this paper will stimulate further analysis of various numerical information contained in Scripture to help clarify any seeming paradoxes centered around such numbers. The results of such analyses likely may well have sermon applications beyond the details of the specific passages in question. For example, consideration of the abortion statistics in the United States as compared to the the number of deaths of Israelite baby boys suggests that a similar judgment of God upon the United States would not be out of line and that repentance as a nation for the crimes of abortion is urgent.

Is Theology a Science?

This question is, of course, way too large to address in only one post. However, I was reading Berkhof’s Introduction to Systematic Theology (which is included in the Eerdman’s edition of his Systematic Theology), and I found a really fascinating discussion of this question that was eminently clear and precise. So, what I want to do here is to set forth Berkhof’s arguments and see what people think.

The question revolves around the definitions of the two terms. What one means by “theology” and what one means by “science” will carry the day in answering the question. It seems fairly obvious that if theology is a science, it is a science that is different from the “normal” sciences we think of today (e.g., physics, chemistry, biology, etc.). With the advent of Kant’s denial that human beings can truly know anything beyond what the senses can apprehend (Kant did not deny the existence of things beyond the realm of the phenomenal world; rather, he posited that they were objects of faith, not knowledge), theology as a science has fallen on hard times.

Berkhof makes the point that many people wanted to retain the idea that theology is a science, but they wanted to do so while being persuaded of Kant’s position. This meant that they had to make theology into a science of observable things (see p. 46). What is observable is the human psyche. So theology had to be redefined as the science of religion (as opposed to the majority definition in church history of theology being the ectypal (creaturely) knowledge of God). In other words, it became the science of what we can observe happening in human beings when confronted with the supernatural. It was thought that the supernatural itself could not be the object of scientific study, but our reaction to the supernatural could be observed.

Berkhof notes several problems with this train of thought. Firstly, this is too narrow a definition of science. If science is limited exclusively to the realm of what we can observe with our senses, then what of those branches of science that deal with the philosophy of science? The material they work with is not sensory information, but is dependent on rational intuition (pp. 46-47).

A second problem Berkhof raises is that science, like theology, is also dependent on revelation. Without a revealed world, science would have nothing to study. As hard as science often tries to get away from revelation, it cannot escape natural revelation at all.

A third problem is that the physical sciences and theology both have tests that can be performed. The physical sciences use the laboratory, whereas theology uses Scripture as a test.

Now, Berkhof asserts that theology is not a science in the same way that the natural sciences are. Theology has a different method, a method determined by the subject matter. However, the question may be raised as to whether science can be reduced to the scientific method. Remember the original meaning of the Latin scientia, which means “knowledge.” Most scientists today would deny that anyone can know God as an object of knowledge. They would typically say that one can only believe in God. However, such a position completely ignores the possibility of the Bible being revelation from God to us. We can know God through His revelation of Himself. That we believe the Bible is God’s revelation does not mean that theology is still all a matter of belief and not of knowledge. The scientist himself has to believe that the tools of his trade are trustworthy (his senses, and his reason). Does that make his field less an object of knowledge and only a matter of belief? Then neither does belief in the Bible as God’s revelation mean that theology is all reducible to belief and has no component of knowledge in it. In short, theology, when rightly defined, is a science, when science is understood in the above way.

A Very Disturbing Book

Today I read this book. It was extremely disturbing to me. It was disturbing, not because I disagree with it, but because I was so shocked by it. I had been used to thinking about the reasons our children leave the church in this way: we haven’t trained them in apologetics, and so when they leave for college, their faith is attacked, and they do not have the weapons at hand to defend their faith, and actually share the gospel. To a certain extent, I think the previous analysis is still partially correct, but it has received a large wake-up call corrective from Ken Ham. His thesis, based on the research of Britt Beemer, is that very few people who leave the church do so because college started them on the road to doubt. In fact, they were already gone! Their doubts started (in 88% of the 20-year olds who were interviewed!) in middle school and high school. Folks, we are losing our children long before college.

I received a further shock upon reading his statistics on Sunday School, and his analysis of why Sunday School, even when conducted by faithful, truth-telling folks, is not helping in this matter. The problem with many Sunday Schools is that they tell a story that is not really addressing the narrative they receive from the secular world even in middle school. Sunday School winds up being about faith, whereas school is about life and facts. In other words, our middle and high school Sunday School curricula, while often faithful to the texts, do not teach the texts apologetically! They hear from scientific teachers, and are typically unable to distinguish between the science of present phenomena and the science of origins (if there even is such a thing!). If science is correct in matters related to rockets, cell phones, robots, organic chemistry, mathematics, and biology (to name only a few fields), then mustn’t it also be right in matters of origin? Certainly not. However, our children are not receiving the message on these matters. The other problem with Sunday School is that parents are often abdicating their home responsibilities with regard to spiritual matters because “the children will learn it in church.” Ken Ham is not advocating the abolishment of Sunday School, and neither am I. But we do need to rethink what we’re doing in Sunday School. Ham argues that we need apologetics much earlier, and that the apologetics needs to address human origins in ways that directly challenge what our kids are hearing in school.

We need to talk about origins, and here’s why. An erosion of faith in the authority of Scripture is taking place. Ken Ham argues that it starts with the age of the earth. If science has proved that the earth is old, then in the minds of most folks, that disproves the Bible’s account, which then must turn into myth. Yes, yes, there are the day-age view, the framework view, and the analogical day view of Genesis 1 and 2. Most people are not able to make such fine distinctions in their head between interpretation and fact. Their minds will not typically jump to the idea that their interpretation of the Bible must alter. Instead, the Bible must go. The erosion starts in Genesis, but never stops there.

Now, Ham’s analysis is much more sophisticated than I have here laid out (and the complete results of the survey are included in the back for the benefit of statisticians). I am simplifying to give people a flavor for the whole. It is a very quick read (I read it in less than 2 hours). I think we need to heed its warnings, and its proffered solutions.

Some Thoughts on General Assembly

These thoughts are not in any particular order. But I did want to address some of the issues, and try to explain them in such a way that the average ruling elder in particular would be able to understand and follow the important things that are going on.

First up is the evening of confessional concern and prayer being held on Monday night. One thing I had not noticed about it the first time I read it was that it is an RSVP event. So please remember that and RSVP if you are planning to attend. The second thing I want to say about this (a thing which isn’t entirely clear in the Aquila Report) is that this evening of confessional concern and prayer is a shot across the bow of “wake-up call” for the PCA. EDIT: I have changed this language at the request of people I respect, as it is liable to misunderstanding: what I mean by it is simply that we are concerned about the direction the denomination is going, and we are going public with that concern. This is not merely a discussion of the major issues facing the denomination at the General Assembly. This is a group of people who are seriously concerned about the direction the PCA is headed. This is the beginning of action being taken about that direction. CWAGA folk (“Can’t We All Get Along?”) and liberal progressives take note. Now, this might not be the intention of everyone who will be there, or even everyone who will be presenting. I cannot speak for them. However, the design and original intention of this meeting is as I have outlined.

The second issue I want to talk about is the Insider Movement report. The Insider Movement (IM) is a missiological trend whereby people are being encouraged to identify themselves as both Christian and Muslim. Closely associated with this is a trend in Bible translation that removes references to the sonship of Jesus to the Father in favor of other terms like “Messiah” or “highly favored one.” The intended or unintended (not to prejudge!) consequence of this action is seriously to jeopardize the Scripture’s witness to the eternal sonship of Jesus to the Father. The report exposes these errors. This is not a peripheral issue of doctrine, but one that is absolutely central to the Christian faith, as the doctrine is present in every single creed in Christendom that Jesus is the eternally begotten Son of the eternal Father. If Jesus is not the eternal Son of the Father, then He cannot bear the infinite guilt of our sins on His shoulders. Why did this trend get started, you might ask? The alleged reason, according to the report, is that translators were discovering that Muslim people tend to think of biological sex being involved when they hear the phrase “Son of God.” They find that offensive, and so the move to eliminate references to Jesus’ sonship in the Bible.

The third issue is the request by Philadelphia Presbytery to have a study committee report on women’s ordination. Now, the request is specific. It is asking about whether a person can believe in women’s ordination if he is not willing to practice it in order to conform to our BCO. I should note that one of the “whereas’s” reads as follows: “Whereas, our constitution does not clearly delineate or define ‘the general principles of biblical polity or their relation to male only eldership.” I had to scratch my head on that one. I thought our BCO clearly said that the offices of elder and deacon are open to men only. The BCO is part of our constitution. So I’m not quite sure how they came up with this statement, which seems on the face of it to be completely false. To be perfectly blunt about this, if we open this question we are denying everything the PCA has stood for since its inception. This denomination was founded in part because of liberalism on women’s issues (the other major piece being the doctrine of Scripture itself; the two are intimately related, of course, because of how one has to twist and distort 1 Timothy 2 or deny its authority in order to achieve women’s ordination). So, if we open the question of women’s ordination, then we also need to open the question of Scripture’s authority, since the only way you can get women’s ordination is to deny that Scripture has the authority to prevent it.

The fourth issue I wish to talk about is theistic evolution, being brought up to the GA by means of Overture 32. There are some in the PCA who deny that theistic evolution is being taught by anyone in the PCA. I would say that such people have their head in the sand. According to a Christianity Today article, Tim Keller believes that it is the job of pastors to promote a narrative for Biologos:

Few Christian colleges or seminaries teach young earth creationism (YEC), participants noted during discussion groups. But less formal, grassroots educational initiatives, often centered on homeschooling, have won over the majority of evangelicals. “We have arguments, but they have a narrative,” noted Tim Keller. Both young earth creationists and atheistic evolutionists tell a story tapping into an existing cultural narrative of decline. To develop a Biologos narrative is “the job of pastors,” Keller said.

Unofficially connected with Redeemer Church (as in, he has no official connection, but has done many Sunday School seminars and the like) is Dr. Ron Choong, a man who clearly espouses theistic evolution, and opines that no one at Redeemer has had any problems with his teaching.

Fifthly and lastly, there is the issue of the Standing Judicial Commission and the lack of oversight of that commission that currently exists. No doubt many will want to point out that the SJC is often dealing with cases that are extremely complex. No doubt that is true. However, no organization or group of people in the PCA should be without oversight and accountability. Reports of Presbytery commissions have to be approved. Therefore, what the SJC does needs to be approved or rejected by the body as a whole. This is true even if there is a difference between judicial commissions and other commissions.

Science, the Sciences, and the Queen of the Sciences

I have been thinking recently about science and its relationship to theology. In the Middle Ages, theology was the queen of the sciences. This held true even through the time of the Reformation, when theology was taught at universities. With the rise of the Enlightenment, specifically the philosophy of Immanuel Kant, all that changed. Kant’s philosophy was that there are two realms, if you will: the noumenal realm and the phenomenal realm. The former had to do with the nous, the mind. It was the realm of what is unseen. The phenomenal world is that of our senses. Kant argued that we cannot know anything about the noumenal world. That is, nothing from the noumenal world can reveal itself to us. At one stroke, therefore, he ruled out of court any such thing as revelation from God. Because of this philosophy, theology was no longer taught at universities. Departments of religion replaced departments of theology. All other fields became more and more fragmented, since theology is the only science that can hold the others together in any kind of unity, since theology is the only science that bridges natural and special revelation.

But this raises a problem when it comes to our understanding of science today. Science today looks at the data of what is in the universe, and seeks to understand it by positing theories that might explain how things came to be the way that they are. Science, therefore, can only exist in the theoretical world. Science cannot arrive at truth, since the data could theoretically be explained in another way. People thought the earth was flat until Pythagoras came along. People thought that the sun revolved around the earth until Galileo and Copernicus. People thought that the sun was the fixed center of the universe until Einstein came along. Theories come and go. But if this is so, what is to prevent us from seeing theology in the same way, if we posit that theology is a science? Why isn’t theology mere theory?

The answer to this question lies in the nature of the data. Although natural revelation and special revelation are both from God, the latter is like a pair of spectacles (so says Calvin) that helps us to understand everything else. Natural revelation was sufficient before the Fall. And if Adam and Eve had not fallen into sin, it still would be sufficient. The Bible only came about because of the Fall. We can’t see properly unless we put on the spectacles. We will ultimately come to wrong conclusions about natural science unless we first put on the spectacles! Modern science is starting to see, in one sense, that our conclusions are not merely determined by the data. Our presuppositions play a large part in how we read the data. Unfortunately, when it comes to a theory like evolution, the role of presuppositions is typically ignored by modern man, such that he holds evolution to be fact and not theory. But does a theory about origins have more or less authority than the spectacles of God’s Word? Which is the pair of spectacles? Natural science or theology? I just started reading Peter Enns’s newest book, and he definitely believes that evolution is part of the frame of reference for reading the Bible, and not the other way around. He speaks of evolution as fact, and not theory. Whatever else we can say, then, we can certainly say that Enns does not understand the nature of science as theory, not fact.

Theology needs to reign once more as the queen of the sciences. Only then can we halt the progressive fragmentation of knowledge and seek to reunify knowledge again. Kant was wrong. God can and has revealed himself to man. Only by that revelation can our nous (“mind”) be renewed. Be transformed by the renewing of your mind. Scripture does that by the power of the Holy Spirit. This has far more authority than science ever could.

The case of Galileo is usually misunderstood as the church persecuting Galileo for his views on heliocentrism. However, if you read Owen Barfield’s book Saving the Appearances, you will see a different facet at play. The church was actually more concerned about the relationship of science to Scripture and theology. They were far more concerned about the fact that Galileo posited science as fact, and that he was putting science over the Bible as more authoritative. The issue of heliocentrism was involved, certainly, but the case was more complicated than simply “the church persecuting the misunderstood-but-correct scientist (bad church, bad church!).”

Fifth Plenary Address: The Bible and Evolution (Rick Phillips)

Did science correct the Bible in the case of Galileo? Or was the interpretation of Joshua incorrect? Does evolution correct our interpretation of Genesis 1-2? Even advocates of evolution will admit that if Genesis is teaching literal history, then it rules out evolution. The species in Genesis were created by God according to their kind. People who advocate evolution posit a non-literal reading of Genesis 1. Are we saying that Genesis 1 teaches science? No, but it DOES teach history. Objections from the Biologos crowd will be that Genesis 1 is poetic. Genre analysis tells us that Genesis 1 is a classic example of historic Hebrew narrative, NOT poetry. It does not have parallelism, but vav-consecutive. Does the supernaturalism of Genesis 1 rules out the possibility of historical narrative, as Keller says? No. Even the presence of more highly exalted language does not rule out historical narrative, as Hebrew poetry itself shows us, since Hebrew poetry can still legitimately refer to historical events. The same objections made against the historical narrative of Genesis 1 could be made against John.

Do Genesis 1 and Genesis 2 conflict? No. Genesis 1 is a wide-angle lens, whereas Genesis 2 is a telephoto lens on day 6. The hermeneutics of the Biologos crowd subordinates the authority of the Bible to the higher authority of secularist science. On the one hand, we have fallible scientists, who have mixed motives, and mixed intellectual capacities, working with limited data. On the other hand, we have God, who has no fallibility, completely holy motives, absolute intellectual capacity, and working with ALL the data. Which authority is higher? Surely it is God.

Another casualty of this Biologos perspective is the doctrine of man. Man is no longer unique, but is on the same level as the animals. But when God made the animals, He created them by fiat. When He created man, He used His own “hands,” forming Adam personally from the dust of the earth. Psalm 8 does not say, “You made him a little higher than the animals,” but rather associates us with the higher beings, “You made him a little lower than the angels.” Modern secularism directs humanity (already having problems with self-loathing!) to their association with the animals. This is not calculated to solve the problems of despair so rampant in today’s society. Evolution is compatible with racism. Evolutionists are not necessarily racist, but evolution is compatible with racism, because a logical conclusion of evolution is that there are inferior strands of DNA that need to be weeded out. Can anyone say Final Solution? Furthermore, sin will need to be redefined as a form of imperfection, rather than transgression of God’s law.

The Bible says that death is the result of the Fall. Evolution says that death is the mechanism of improving the gene pool. According to evolution, then, death is good, and part of the world which cannot be eliminated. Death is no longer the intruder that the Bible says it is. Leviticus law says that death is bad. Life is part of the camp, and death is to be outside the camp. If Jesus conquered death, how can evolution be true, when evolution says that death is how progress comes to the world? Revelation 21:4 tells us explicitly: death shall be no more. One possible answer is that the Fall is only resulting in spiritual death, not physical death. This is inconsistent with Genesis 3 compared with Genesis 5. The refrain “and he died” is a reflection on the curse of the Fall. Revelation tells us that the first death and the second death are related, but for the grace of God. Christianity says that physical death is wrong! When will you get over the death of your loved one? Ultimately, the RESURRECTION! Christianity is never reconciled to death. If evolution is true, then God pronounced death good. This is absolutely blasphemous!

The problem with wanting to be respectable in society by believing in evolution is that the resurrection of Christ, the miraculous nature of the virgin birth, the miracles of Christ are all equally distasteful to the secularists as creation.

A Great Listen

I know that this podcast has been around for a while now (since July), but I do not often get to listen to podcasts on a regular basis. There were many important things there to which I want to draw our attention.

First up, and most importantly: theistic evolution. Our denomination already has an in thesi statement against theistic evolution (in the creation days study committee report). We also have judicially disciplined someone in the SJC for teaching theistic evolution. And yet, there are still officers in our denomination teaching theistic evolution. This is a complete travesty of vows to submit to the brothers. This is thumbing their nose at the PCA and saying, “come and get me.” This is also dishonesty, and as Rich Phillips pointed out, extremely divisive.

Second point: why is the PCA so divided? Phillips’s answer is that our Reformed heritage is not controlling our methodology. The PCA prides itself on doxological diversity, and almost brags about it as if it were a strength. It is rather a great weakness. Phillips points out that only a disfunctional family talks about unity all the time. A functional family talks about what they’re going to do next (the mission). Our GA talked about unity all the time. Why? Because we are incredibly disunified. And talking about it is not going to solve the problem. Neither is hand-wringing. Bringing our worship into line with the regulative principle would go a long way, however.

Third point: Why would we not want to try to make our worship as biblical as possible? This has great relevance to the intinction issue. People usually bring up red herring issues in this regard like wine versus grape juice, and leavened versus unleavened bread as something you would have to regulate if you were going to regulate intinction. However, are those not separate, distinct issues? The arguments for wine and grape juice are distinct from the arguments for intinction. Some thing for leavened and unleavened bread. The real issue is the regulative principle underlying everything else.

Fourth point: the PCA is a gospel denomination. If the GA can be persuaded that an issue has to do with the central issues of the gospel, then the denomination will vote in a landslide in favor of the gospel. Take the Insider Movement study committee report. Once the issues were clearly on the table, the PCA voted clearly for the gospel and for the Word of God. Same thing with the Federal Vision study committee report. This is both encouraging and discouraging. The encouraging thing is that we stand for the gospel. The discouraging thing is that if we don’t perceive that something is important to the gospel, then it doesn’t matter. This is not Reformed, but general evangelicalism.

Contending for Creation

by Reed DePace

I’ve both enjoyed and been frustrated at the various origins discussions we’ve had here at GB. I’ve enjoyed them because I’ve found my own understanding and confidence in a straightforward reading of Genesis 1-2 strengthened and deepened. I’ve been frustrated because I’ve not seen that result shared across the board by all those commenting on these origins posts.

I want to ask those of us who do find our confidence in the straightforward reading of Gn 1-2 (from 6/24 YEC to those who essentially buy this is what the Bible requires but don’t want to make any positive scientific affirmations) to think about the nature of this debate. I agree we get how serious it is. I may be saying something that you already get, yet just in case not, I’m asking you to take a moment to consider again what is going on in this debate for the “other side”.

Begin by focusing on this question: what does it mean to assert the authority of special revelation (Bible) over general revelation (Science)? I’d argue that those posting here from the (supposed) other side do not disagree with this way of answering this question: the Bible RULES Science. In other words, I don’t see anything in what they’re saying which leads me to conclude that they are not sincerely affirming this necessary truth.

This being said, then how do we explain those areas, those comments from the other side where we believe they’re concluding things that require exactly the opposite belief? What do we do with those areas in which we’re convinced that they’ve just said something that is based on the Science RULES Bible perspective?

I’m not admonishing us, as if I think we’re doing something wrong. Instead I hope you hear me encouraging, even exhorting us to take our own explanations and make them better. Sympathetic with their concerns and patient in our explanation, yes, but we owe them even more!! We must pursue active, even graciously aggressive efforts to winsomely demonstrate how the Bible RULES Science.

I suspect that those commenting on blogs like this one who are pushing for an expanded understanding of Gn 1-2 (and then 3-11) are the brave ones, the confident-in-their-faith ones. While I do find some sympathy for them, even such as the “high priest” of the effort, Dr. Pete Enns (a former professor of mine), I am GREATLY more concerned for the potential legion of young professing believers for whom this debate is critical.

We tend not to recognize how true one of Ken Ham’s insights really is – every issue in some manner or form does come back to an origins question. Consequently, while not saying it is the only issue, I am saying that we must keep before us this point: the argument over origins is vital to all the other THREATS to the Church in our land.

Take for example the issue of the normalization of sexual fornication in the American Church. Let’s not be wheenies with our words here. Not believing in 6/24 creation might not mean you’re a heretic going to hell, but believing you’re a born-again, Holy-Spirit baptized, justified-adopted-sanctified, persevering-to-glory child of God who rejoices in the freedom of his sexual fornication IS a damning conviction. (Read 1Co 6:9-10, deal with what “no one who is a fornicator of any type” (vs. 9) and “such were some of you” must mean.)

What we believe about origins directly applies to this subject. If we agree that “being born this way” is true this means in the end that a propensity for what the Bible calls sexual perversion is actually a part of God’s original perfect creation. From this perspective perversion is a wicked label for these various fornication practices (i.e., those things we euphemistically label “lifestyles” to make them appear innocent and holy). I.O.W., a failure in our origins apologetic will support a state of atrocity, one that will do more than anything else to remove the Church in America’s lampstand from before the Spirit whose holiness will not allow Him to gaze with love on any wickedness.

All this to urge those of us for whom this all seems so much clearer: let’s double down on our patience, our love, AND our zeal. There is a Church to see restored and a Nation to see saved. The “other side” may exasperate us at times (as I’m sure we do them). Yet they are actually a gift from God in that they can help us proclaim the glory of our God clearer.

by Reed DePace

Apparently…

The PCA is going to invite Biologos contributors to speak at our GA. I am at a total loss to understand why we would allow this. Biologos is not just about the age of the earth. They want to evangelize the PCA with the “good news” of biological evolution. Why are the powers that be allowing this? We have to go stretch the tent even further? Are we to believe that young earth creationists are complete, blithering idiots, now? Many, many scientists (bona fide scientists, the kind with strings of letters after their names) believe in YEC. Biologos offers a view of evolution that is completely incompatible with Christianity. Justification and imputation will go completely down the tubes, if we allow their view into our midst, thus contradicting the first Adam-last Adam Christology of Romans 5 and 1 Corinthians 15. “Welcome, wolves, to the flock. We’re so glad you’re here. Is there anything we can do to make your stay more comfortable? Can we serve you any mutton?”

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