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EUCATASTROPHE ❘ BUILDING A LIBRARY ❘ FAMILY PRAYER

MODERN REFORMATION

WHY DADS MAKE A DIFFERENCE VOLUME

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WHY DADS MAKE A DIFFERENCE

14 Good News for Bad Dads How does knowing God as Father drastically change a father’s understanding of fatherhood?

The author shows us the difference that the gospel makes for imperfect dads.

by Michael Horton Plus: The Father Meets Our Real Need

20 The Little Parish: Beginning the Practice of Family Prayer The faith of God’s covenant community was nurtured by prayer and catechesis in the home, with the family. But today, time with family is increasingly substituted with activity, even good church-sponsored activities. The author shows us how to return family prayer to the center of our devotional lives.

by Daniel Hyde

25 When Alex Doesn’t Believe In a personal letter to concerned parents whose child is straying from Christianity, the author reminds us that it is never by threat or by force that a person comes to faith and repentance; rather, it is God’s relentless, loving pursuit that will win the hearts of both the young and old.

by Michael Spencer

29 The Repatriation of Father: Inviting Him Back into the Church Increasingly, fathers find that they are without a place to belong in the family, civil society, and church. But each of these institutions has suffered from a present lack of fathers. The author explains why fatherhood matters.

by Stephen Lownes Plus: Restoring Fatherhood COVER PHOTO BY STONE/MARK LEWIS

In This Issue page 2 | Letters page 3 | Good Counsel page 6 | Between the Times page 7 Speaking of page 11 | Preaching from the Choir page 12 We Confess page 29 | Reviews page 30 | Always Reforming page 40 M AY / J U N E 2 0 0 5 | M O D E R N R E F O R M AT I O N 1

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MODERN REFORMATION Editor-in-Chief Michael S. Horton Managing Editor Eric Landry

Father’s Day

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Assistant Editor Brenda Choo

y the time this issue goes to press I will be a first-time father. Frankly, it’s a little nerve-wracking. I’m not anywhere close to figuring out married life and now we’re

Department Editors Brian Lee, Ex Auditu, Reviews Shane Rosenthal, Between the Times William Edgar, Preaching From the Choir

adding a kid into the mix—a boy, no less! Physically, my wife and I are ready for

him to arrive: the nursery is painted, the crib is purchased, I know where the diaper goes on a baby. Emotionally, I’m less scarred than many of my friends: I had a great father who, though much younger than I am when he was a firsttime dad, instinctively knew how to nurture, discipline, and love me in ways that were suited to my own strengths and weaknesses. I don’t have any “baggage” to get over.

Practically, I’ve read more “What to Expect” books than is probably healthy for a man. But, that’s my way of dealing with new experiences: a wealth of information makes me feel a little better prepared for the challenge.

The other fathers in my life—friends, coworkers, relatives—have, mercifully, not tried to give me too much advice. I think there’s some sense that, for each man, fatherhood is a unique experience that will result either in fodder for a humor column or a therapist’s couch. Apart from general, common sense advice dads are pretty much left to work through fatherhood on our own.

Faced with the loneliness that can be fatherhood and knowing my own “idols” of success and approval, I will undoubtedly look to success in parenting as a functional righteousness—if not before God, then certainly before my wife, church, and peers. Where, then, will I or you find the good news for failing and fearful fathers? This issue of Modern Reformation brings together some of the best resources for dads who wonder whether they are doing enough, have failed too often, or who long to avoid the mistakes of their own parents.

Reformed theologian, editor-in-chief, and father of four under four, Michael Horton, gets the ball rolling with a proclamation of the gospel for every father everywhere.

Reformed pastor and father of one, Daniel Hyde, encourages fathers to be priests of their homes—their little parishes—with practical advice on family worship. Baptist pastor and father of two Michael Spencer tackles a tough subject with insight and wisdom every father should adopt in his piece on a child’s spiritual rebellion. Lutheran family therapist and father of one Stephen Lownes reminds us of the father’s importance in giving children a sense of belonging and applies that fatherly role to the experience of fractured church life.

Though each author has a slightly different vantage point of fatherhood and though each article tackles a slightly different question, the central message of this issue is that our hope for ourselves, our churches, and our society is not the recovery of healthy fatherhood but a rediscovery of “that religion in which the relation of Father and Son is of all relations the most central” (C.S. Lewis).

We’re making bulk orders of this issue available at a special price for churches or groups that might wish to make it available on Father’s Day. Through June 30, 2005 you can purchase this issue of MR for just $3.00 per copy with an order of five or more copies (a fifty percent discount). To order call toll-free 800-890-7556 and reference the “Father’s Day Special Price.”

Eric Landry Managing Editor How has the gospel changed your understanding and practice of fatherhood?

Send us an email at info@modernreformation.org with “Fatherhood” in the subject line. We’ll post your insights online in June.

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MR RECOMMENDS…

Next Issue: July/August: Emergent Church: Evangelicalism Redux?

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Staff ❘ Editors Ann Henderson Hart, Staff Writer Alyson S. Platt, Copy Editor Lori A. Cook, Layout and Design Celeste McGhee, Proofreader Contributing Scholars David Anderson Charles P. Arand S. M. Baugh Gerald Bray Jerry Bridges D. A. Carson R. Scott Clark Marva Dawn Mark Dever J. Ligon Duncan Richard Gaffin W. Robert Godfrey T. David Gordon Donald A. Hagner John D. Hannah Gillis Harp D. G. Hart Paul Helm C. E. Hill Hywel R. Jones Ken Jones Peter Jones Richard Lints Korey Maas Mickey L. Mattox Donald G. Matzat John Muether John Nunes John Piper J. A. O Preus Paul Raabe Kim Riddlebarger Rod Rosenbladt Philip G. Ryken R. C. Sproul Rachel Stahle A. Craig Troxel David VanDrunen Gene E. Veith William Willimon Paul F. M. Zahl Modern Reformation © 2005 All rights reserved.

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We read with interest your Between the Times article “Trouble in the Lutheran Church—Missouri Synod?” (January/February 2005). While we have the highest respect for Kurt Marquart (a former professor for both the undersigned) and Daniel Preus, they do not speak and cannot speak for all congregations and pastors of the Missouri Synod.

There were those who came away from the Chicago Conference greatly disappointed. We have spoken with a fair number of pastors who have expressed how much they “wish” they could leave the Missouri Synod. Their laity are not with them for a variety of reasons. At least, not yet.

The Missouri Synod is far more concerned about maintaining the by-laws of its constitution than struggling to keep the truth and purity of God’s Word. And the real sadness rests in the fact that interpretation of the by-laws rests with the “powers that be.” As in the case of the Word of God, the by-laws are subject to interpretation by those who want them to say what they want them to say. And here’s the twist (as Daniel Preus so well noted in Chicago): there’s little anybody can do about it— except God, of course!

Rev. Bill Abbott Rev. Brock Abbott Pilgrim Lutheran Church Decatur, IL

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I am a new subscriber to your magazine and am enjoying it very much. I wanted to thank you for your articles on the Blues in the last magazine (January/February 2005). As a lover of old fine jazz and Blues for many years, I long since realized the overwhelming Christian cultural influence in Blues music. I would also add, the majority of motion pictures from the earliest days until the middle of the twentieth century, had that same thread of Christian influence running throughout. I would appreciate seeing a like discussion of motion pictures from that era in a future Modern Reformation (if you haven’t done so already).

Kerry Donaghue Tigard, OR

I am a lay-minister at Church of the Messiah (Anglican Mission in America) in Canton, Georgia, a suburb of Atlanta. For ten years, I have kept the motto “Memento Mori” at the side of my desk.

Thank you for your thoughtful issue of Modern Reformation on the subject of our temporal estate and the nature of this life of constant death (January/February 2005). Thoughtful people like you inspire me in my daily struggles with this present culture, a culture which can be suspicious of intellectual vigor and downright hostile to the experiences of pain, suffering, and death. Thank you for your faithfulness and for your substantial spiritual food, which is Modern Reformation.

Art Ferguson Church of the Messiah Canton, GA

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Thank you so much for Michael Horton’s article on Jesus’ response to Lazarus’ death (“Singing the Blues With Jesus,” January/February 2005). My husband died January of 2004 and as a Christian, I have struggled with the grieving process. I have always related being a “good Christian” with how I handle life’s struggles and how I might be a good witness to others. This struggle has been very difficult and beyond anything I have ever been through before. The article by Horton has given me a new perspective on death. I feel more free to grieve outwardly, which I know I have suppressed.

I just want to thank you for the article being available on the internet. My husband started a subscription after we join a Reformed Church in the United States congregation, but we had not received it in a couple of years. He always listened to the White Horse Inn; sometimes I would listen with him on the internet. I miss those times and know that I will see him one day again, but that doesn’t stop the grief, does it?

Cori Downs Via Email

Michael Horton wrote of “the tragedy of sin itself”, of “the tragedy of death”, and of Christians “Living in denial of tragedy…” (“Singing the Blues With Jesus,” January/February 2005). I deny the existence of “tragedy.” As the table on page thirty showed, tragedy clearly refers to a particularly type of drama or genre of literature. A key element of such drama or literature is the existence of impersonal forces which overcome the protagonist. To refer to real events as a tragedy is to deny that God ordains whatever shall come to past. Speaking this way affirms the belief of the godless, that impersonal fate controls life.

Christians should take sin, suffering and death seriously, but not because they’re tragic or a tragedy, but because they’re God ordained. I attended in 2004 three “celebrations” in honor of family and friends who had died. None of these denied the reality of death, but rather brought forth God’s sovereignty, the meaningfulness of life, comfort, and encouragement to the bereaved.

Gordon Woods Jonesboro, GA I read with dismay Paul F. M. Zahl’s “Fencing the Table” (Council Counsel, January/February 2005).

How could it not be mentioned that “anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself” (1

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Cor. 11:29)? The historic Christian church has recognized this as barring those from the Holy Sacrament who do not recognize the presence of our Lord’s very Body and Blood in the Sacrament.

It is a pastoral act of love to deny the Sacrament to those who do not believe in our Lord’s physical presence in the Sacrament so they do not eat and drink judgment on themselves. Furthermore, the church has also seen one’s receiving Holy Communion at a particular altar as one’s confession of faith in what is taught at that altar. It is hypocrisy for one who believes in the presence of our Lord’s very Body and Blood in the Sacrament to receive the Sacrament at an altar that does not confess the presence of our Lord’s Body and Blood, just as much as it is hypocrisy to admit one who denies this to an altar that confesses it (not to mention the spiritual dangers of which St. Paul warns).

Certainly, these reasons, in addition to what Zahl mentioned, need to be considered when “fencing the table.”

Rev. Michael L. Keith Our Saviour Lutheran Church (LC-C) Fort Qu’Appelle, SK, Canada

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John Nunes

The Recreative Word of Promise Was Jonah’s message of repentance to the people of Nineveh Christ-centered or works-based?

From JOHN NUNES

Research Associate Wheat Ridge Ministries

Good Counsel is a column featuring questions from our readers and answers from the contributors of Modern Reformation.

If you have a question you would like answered in this space, please send it to CC@modern reformation.org

Jonah 3:5 describes how everything that had breath in the bustling city of Nineveh was seized into salvation in response to an exceedingly short message. This event seems to challenge the profound truth lurking behind this question: that the repentance leading to salvation must be based on faith in God, our Savior, Jesus Christ—“And without faith it is impossible to please him” (Hebrews 11:6). Where is Christ in this sermon?

Where is the Spirit’s working of faith through the gospel? Is our theology turned topsy-turvy?

Not only does the truant Jonah marshal against God every technique to get out of his calling, when he inevitably faces these Ninevites, he offers merely a spare, sparse sermon. The Old Testament Hebrew captures it all in five words. English translations usually require a few more: “Yet forty days, and Nineveh shall be overthrown” (Jonah 3:4). Never in history has there likely been such enthusiastic repentance flowing from such apparently unenthusiastic preaching. Moses’ amazing battery of signs, wonders, and miracles certainly didn’t evoke the same reaction from the Egyptians.

While pronouncing judgment on those who demandingly pander after such signs, wonders, and miracles, Jesus points his hearers to this historical narrative (Matt. 12:38-41). First, Jesus correlates his own imminent saving event to Jonah’s past event. In Jonah’s three-day entombment in the big fish we see a picture of Jesus’ death, burial, and resurrection from the “heart of the earth.” Second, and critical to our question, Jesus speaks of the Ninevites’ repentance as so authentic that God would seat them as a jury over the calloused ears, clogged hearts, and closed eyes of unresponsive audiences. While we, in retrospect, cannot see their hearts, we can see the effects of the greatest miracle on earth: the Ninevites overflow with repentant fruits of faith.

Weighing in on this tough question in his masterful, soon-to-be-released commentary Jonah

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(St. Louis: Concordia Publishing House, 2006), Reed Lessing concludes that Jesus’ “statement only makes sense if the Ninevites become true believers in the triune God, believers who are justified by grace alone and through faith alone.” Otherwise Jesus has misspoken when referring to the authenticity of what happened in Jonah 3:5. Helpful translations of this verse come from the New American Standard Bible and the King James Version which indicate that the Ninevites believed in God. Lessing deftly points out a parallel to this in Psalm 78:22. Here, believing in God (or unbelief in this citation) is equated explicitly with trusting in God’s saving power. Believing in God means, necessarily, trusting in the saving promises of God, applied to us only by faith in Jesus Christ.

Finally, in re-reading this book, I was awestruck at the central character: not a bumbling Jonah, nor a penitent Nineveh, but center stage in every scene is a compassionate God. In fact, God’s name (Yahweh/Elohim) is cited thirty-nine times, more than twice that of Jonah’s name at sixteen times. This God, as indisputable subject, works through many “means of grace”—for example, his specially prepared huge sea creature, aquatic alienation, and a withering vine. The entire created order serves as material to get the word of grace performed through Jonah to the recalcitrant inhabitants of Nineveh; and likewise, today, within our own stubborn lives. Martin Luther’s treatment of the Hebrew noun clause in the second half of verse four of the creation-charged Psalm 33 reminds us how the word of creation must be distinguished but never divided from the word of redemption. The word works to create the world, as well as to create faith in this worldly arena among God’s creatures: “For the Word of the LORD is truthful, and what he promises he certainly keeps.” We have Jesus’ death and resurrection as visible verification of God’s promise of mercy.

John Nunes is a doctoral student at the Lutheran School of Theology in Chicago, Illinois. He also serves Wheat Ridge Ministries as a Research Associate, and the Acton Institute as a Research Fellow.

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What is an Evangelical?

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n March 9, 2005, the National Association of Evangelicals (NAE), in conjunction with Gordon-Conwell Theological Seminary and Christianity Today magazine, sponsored a conference at the National Press Club in Washington, D.C., “What is an Evangelical: A Short Course for Media Professionals.” The forum was intended to “inform and educate various media outlets about how evangelicals think and what they believe.”

Bob Wenz, who serves as NAE’s Vice President of National Ministries, opened the conference by saying, “We’re here to serve you and to explain to you as best we can what it means in twenty-first century America to be an evangelical, and that is a challenge.” Indeed, even Time magazine recently admitted in a cover story on the top twenty-five evangelical leaders, that “American Evangelicalism seems to defy unity, let alone hierarchy. Yet its members share basic commitments.” The task of explaining what exactly those basic commitments are was given to historian Chris Hall, who argued that though Evangelicalism is a multi-faceted movement, it has its roots in historic Christian orthodoxy. Charting a course from the Middle Ages through the Reformation to the Pietist movement and the work of John and Charles Wesley, Hall went on to explain some of the major historical and theological factors which helped shape modern Evangelicalism.

Hall also touched on some of the problems associated with the movement in our time. He notes, “The root system has produced rich life in the evangelical wing of the church, yet because other necessary nutrients have yet to sink deeply into their roots, evangelical perspectives are occasionally stunted and short sighted.” Even more sharply, Hall went on to say, “A broadening evangelical openness to admit its historical and theological blind spots is hopefully a manifestation of a more teachable spirit and a rebuke to the evangelical triumphalism and shallowness that occasionally manifest themselves, not infrequently in comments that appear in print and on television.”

One of the hopeful signs that Hall pointed to, however, was the coalition of forces known as Evangelicals and Catholics Together. “Any adequate discussion of Evangelicalism in the twentieth and twenty-first centuries,” Hall argued, “should include some consideration of groups that today could be called both evangelical and Roman Catholic, though the terms evangelical and Roman Catholic will remain an oxymoron for certain segments of the evangelical world.”

Hall then went on to present an elaborate analogy of the present situation: Imagine God’s holy church as a garden within which a wide variety of flowers have blossomed as the years have passed.

The evangelical flower has its own unique shape, fragrance and color. Evangelicals have long appreciated its beauty, and rightly so. But as evangelicals step back and their historical and theological vision expands, they will see more of God’s garden.

Each flower in the garden is beautiful, but greater is the garden as a whole. Might it be possible for the lilac of Evangelicalism to somehow cross-pollinate with the orchid of Catholicism, the lily of Anglicanism, or the rose of Orthodoxy to produce a flower whose beauty we have yet to imagine?

Unfortunately there was no practical discussion about how such a vision might be accomplished (i.e., should evangelicals give up their view of sola scriptura or justification sola fide, or would Roman Catholics be willing to repudiate the Canons and Decrees of the Council of Trent which condemned Protestants for holding such views).

Todd Johnson, Director for the Study of Global Christianity presented interesting data with regard to the number of evangelicals currently residing in the United States. In particular, he offered three figures: The first were the 44 million “Evangelicals” (with a capital “E”) which amounts to 14.7 percent of the total U.S. Population. This figure represents those who are members of evangelical denominations (officially recognized by the NAE), as well as a small percentage of self-

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Say What!

What we all need to do is stop thinking and listening to other people and start doing things that GOD has given us to do! — Anonymous I immediately went onto Brother Benny’s website and donated $100.00 to his ministry. Thanks for inspiring me to do that. — Justin GOD IS THE JUDGE AND NOT YOU, THEREFORE GET OFF YOUR HIGH HORSE AND GET A LIFE AND QUIT JUST TRYING TO MAKE A STORY!!! — Geneva (original emphasis) Excerpts from some of the many emails White Horse Media received after the March 6, 2005 exposé of Benny Hinn on Dateline NBC, which also featured an interview with Michael Horton.

described evangelicals who are nonetheless members of nonevangelical congregations. The second figure listed 102 million evangelicals at 34 percent of total U.S. population. Here “evangelical” (with a lower case “e”) means members of churches or denominations with an emphasis on world missions and evangelism. Upon investigation, we discovered that this figure includes a significant number of Roman Catholics. Thus, in many cases today, the lower case “e” presentation of the word “evangelical” is synonymous with the adjective “evangelistic,” and is not necessarily being equated with “conservative Protestant” as it has in former years. The final figure presented

by Johnson was 126 million people, or 42 percent of the total U.S. population, who identify with the terms “born again or evangelical.” This figure is taken from polls done by Gallop and other organizations, and does not rely on any data about church attendance, etc. It merely represents the self-description of those polled.

There was also a good deal of discussion at the conference surrounding a New York Times article by David Brooks which argued that the news media too often fails to find authentic spokespersons for the evangelical Christian movement for their news stories and broadcasts. Brooks wrote, “Falwell and Robertson are held up as spokesmen for evangelicals, which is ridiculous. Meanwhile people like John Stott, who are actually

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important, get ignored.” When we asked Bob Wenz about this, he unabashedly asserted, “We love Jerry Fallwell and Pat Robertson.” Wenz went on to suggest however that these men are called on frequently as spokespersons because of their close media ties, but that they don’t necessarily speak for the entire evangelical body. “Sometimes the media grabs onto some predominant figure and blows them out of proportion and distorts them. And I think unfortunately that’s happened at times with Jerry Fallwell and Pat Robertson. These are good men who love God and yet, there are times when the media does tend to gravitate toward them because they’re so strong and outspoken.” Wenz also gave the various media representatives present at the conference a plug for his own organization, “One of the things we want to remind people in the media is that Ted Haggard, the president of the NAE, was elected by a body of 30 million people to be a spokesperson for evangelicals, and we would really encourage you to talk with him.” When asked whether he agreed with Brooks’ statement that serious theologians get overlooked, Wenz replied, “It’s certainly true. And if you’re one of those who subscribe to the idea that American Evangelicalism is an inch deep and a mile wide then you understand why someone such as John Stott gets overlooked, because he’s very deep.” ■

Intelligent Design in the Public School?

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n October 2004, the Dover Area School District near Harrisburg, PA, approved a measure which allowed “intelligent design” (ID) to be studied in its biology courses, along with evolution. This was the first public school district to make such an allowance, but it did not go unchallenged. The American Civil Liberties Union (ACLU), representing eight families in the area, sued the school district for bringing religion into the schools. Some are now

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suggesting that this case is different enough from other creation vs. evolution suits that it might eventually make it all the way to the U.S. Supreme Court.

In March 2005, Elizabethtown College sponsored a public forum on this issue titled, “Intelligent Design: The Scientific, Theological, and Civil Dimensions of the Debate,” featured some of the key players in the lawsuit. “The issue is about academic freedom,” said Richard Thompson, president and chief council of the Thomas More Law Center which is representing the Dover Area School District. Thompson went on to say, “Whether you believe in evolution or intelligent design, we all know that there is a controversy going on. Why are we keeping this controversy from our students?” In fact, according to a recent Zogby poll, the American public is likely to agree with Thomson: 71 percent of those polled said they were in favor of intelligent design being taught in public schools, only 15 percent were opposed, and 14 percent were undecided.

According to Thompson, the controversy arose over the school board decision that “Students will be made aware of the gaps / problems in Darwin’s theory and of other theories of evolution, including, but not limited to, intelligent design.” The board also required that the following paragraph would be read to the students at the beginning of the instruction on evolution:

Because Darwin’s theory is a theory, it continues to be tested as new evidence is discovered. The theory is not a fact. Gaps in the theory exist for which there is no evidence. Intelligent design is an explanation of the origins of life that differs from Darwin’s views. The reference book Of Pandas and People is available for students who might be interested in gaining an understanding of what intelligent design actually involves. With respect to any theory, students are encouraged to keep an open mind. The school leaves the discussion of the origins of life to individual students and their families.

Teachers were instructed not to teach intelligent design, creationism, or their own particular religious beliefs, but were to continue teaching evolution while informing the students that a reference book on ID is available at the library for anyone interested. In 1987, the Supreme Court ruled in Edwards vs. Aguilar that schools could not be forced to teach scientific creationism along with evolution. In this case, however, schools are not being forced to teach anything. The question is whether a particular school or district has the freedom to teach what it considers true science.

Interview with Michael Behe, author of Darwin’s Black Box MR: The main critique often heard of intelligent design is that it is not true science, especially given that its proponents are not submitting their articles for peer review in credible scientific journals. How would you respond?

MB: There is a lot of prejudice against the idea of intelligent design. Many scientists feel that science should avoid things that seem to have religious implications. And if you say anything friendly toward intelligent design and you are an active scientist, there will be a price to pay for doing so.

MR: Have you attempted to get published in credible scientific journals?

MB: Yes I have. I’ve sent manuscripts to a number of journals and they say, sorry, we believe in evolution, we think evolution is true and we think your ideas amount to religion and philosophy and therefore we’re not going to publish them.

MR: So is the issue basically that the powers that be in mainstream science are dominated by methodological and philosophical naturalism?

MB: That’s correct. There’s a fellow named Ron Sternberg at the Smithsonian Institution who in his capacity as the editor of a small science journal published a peer reviewed paper arguing for intelligent design, and as a result got jumped on with both feet. He lost his lab and his office. Everybody gets the message that you can’t casually say ‘Oh I think intelligent design is a good idea.’ When you do, you have to be prepared to put everything on the line.

MR: What do you think of the reports concerning the famous atheist philosopher Anthony Flew, and his recent conversion to a form of theism based in part on some of the work being done in intelligent design?

MB: I think it’s terrific, I think it shows the intellectual vitality of intelligent design. I mean, here is a very prominent atheist who says these are intellectually compelling arguments. This helps to show that the intelligent design community is not a bunch of yahoos as it’s often portrayed to be. ■

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According to Witold Walczak, a representative of the ACLU in this case, the answer to that question is “no.” He argued in the debate that “Intelligent design is simply a mutated form of scientific creationism. It has stripped all references to religion and the Bible, but it’s all about a supernatural being. So the problem legally is that this is supernatural causation, and not science.”

But what if supernatural causation winds up being the only theory that can reasonably explain all the complexity in the known universe? World renowned atheist Anthony Flew was converted to Deism based in part by the intelligent design arguments put forth in Gerald Schroeder’s book The Hidden Face of God. In a recent interview with MR, Schroeder said that the problem with the way evolution is currently taught is that “the real problems are glossed over and are not discussed. Why is there a universe in the first place? Why is the universe tuned so perfectly for life? How exactly is it that rocks and water become alive in a blink of the eye on a geological time scale?

What accounts for the Cambrian explosion? All these problems are simply brushed over, but the fact is that no one has a clue as to how these things happened.”

Summing up the arguments for the ACLU, Walczak stated, “What is science is determined by a scientific process. I looked at the two largest science organizations and the two largest science teacher societies, and let me tell you, there is no debate about whether evolution should be taught as fact, and there is no debate about whether or not intelligent design is true science.”

For Richard Thompson, this lack of debate, whether in the context of the public school or in the scientific community at large, is a clear sign that something is wrong. “What the ACLU today is doing in the Dover Area School District is attempting to impose a dogma, an orthodoxy, and they’re doing this through the courts. To teach only Darwinism, to teach it without raising questions that many in the scientific community are raising, is an indoctrination rather than education.” ■

Candles that “Smell Like Jesus”

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ccording to WACU television in Philadelphia, a South Dakota couple has recently marketed a line of candles which they claim “smell like Jesus.” Scented candles have long been popular, and have increasingly been offered in more and more unusual scents such as lavender spice, chocolate chip cookie, apple pie, and so forth. But now, buyers have the option of filling their homes with the fragrance of Christ.

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“We see it as a ministry,” says Bob Tosterud. Along with his wife Karen, he got the idea for the scented candle after reading Psalm 45:7-8, “Therefore God, your God, has anointed you with the oil of gladness beyond your companions; your robes are all fragrant with myrrh and aloes and cassia.” Karen explains that this is a “Messianic psalm referring to when Christ returns.” But she wondered what the fragrance of myrrh mixed with aloes and cassia might smell like, so she ordered those oils and mixed her first batch with a friend who also made candles.

After the candles went on sale they were an instant hit.

Karen suggests, “It’s the only one on the market and everyone tells us it’s very unique.” She also added, “We wanted people to be able to experience Christ in new ways and to be able to read a Bible and have that scent and that candle as a reminder that he is with us all the time.” Her husband Bob commented, “You can’t see him and you can’t touch him [but]...this is a situation where you may be able to sense him by smelling.

And it provides a really new dimension to one’s experience with Jesus.” The candles sell for about $18 and can be ordered at www.hisessence.com, as well as in numerous stores throughout the country. ■

The Lighter Side Jesus Takes a Hit Nothing shares the love of Christ like the “Jesus Loves You Punch Ball.” Order yours today at 1-800PUNCH-ME.

Speaking of...

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f you want to judge how well a person understands Christianity, find out how much he makes of the thought of being God’s child, and having God as his Father. If this is not the thought that prompts and controls his worship and prayers and his whole outlook on life, it means that he does not understand Christianity very well at all.

— J.I. Packer, Knowing God

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bba’ is not Hebrew, the language of liturgy, but Aramaic, the language of home and everyday life…We need to be wary of the suggestion…that the correct translation of Abba is ‘Daddy.’ Abba is the intimate word of a family circle where that obedient reverence was at the heart of the relationship, whereas Daddy is the familiar word of a family circle from which all thoughts of reverence and obedience have largely disappeared. Moule and Jeremias both agree that the best English translation of Abba is simply ‘Dear Father.’

— Thomas A. Smail, The Forgotten Father

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riginal sin is not only the violation of a positive command…but…attempts…to abolish fatherhood, destroying its rays which permeate the created world, placing in doubt the truth about God who is Love and leaving man with only a sense of the master-slave relationship.

— Pope John Paul II, Crossing the Threshold of Hope

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y father used to play with my brother and me in the yard. Mother would come out and say, "You're tearing up the grass." "We're not raising grass," Dad would reply. "We're raising boys."

— Harmon Killebrew

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herman made the terrible discovery that men make about their fathers sooner or later...that the man before him was not an aging father but a boy, a boy much like himself, a boy who grew up and had a child of his own and, as best he could, out of a sense of duty and, perhaps love, adopted a role called Being a Father so that his child would have something mythical and infinitely important: a Protector, who would keep a lid on all the chaotic and catastrophic possibilities of life.

—Tom Wolfe, The Bonfire of the Vanities

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Music in the Home

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was blessed to grow up in a musical family. We sang in the car, we had music on the

night” (1 Thess. 5:17; Rom. 12:12; 1 Tim. 5:5). The stereo, we went to concerts, and Dad would sing us to sleep at night. Little did I realize at reformers revived the custom of frequent prayers outside the time but this was building a musical memory bank into my soul, which would yield its the church. Martin Luther was especially committed to riches for the rest of my life. More than that, communicating the gospel to children. He because much of the music was Christian, when I famously said that all his works could be burned, embraced the faith as an adult, I discovered that the except his reply to Erasmus and his children’s groundwork was already laid in so many different catechism. He made sure the schools in Germany areas, because music had already articulated truth would train children thoroughly in the musical arts.

Family worship was not always safe for to my inner person. The way music affects the soul was well understood in ancient times. In The Protestant believers to engage in. The French Republic Plato remarked, “Music training is a more Huguenots distinguished themselves by the potent instrument than any other, because rhythm practice of Bible-reading, prayers, and psalmand harmony find their way into the secret places singing in their homes. But when the Edict of Nantes was revoked in 1685, family worship of the soul.”

What, then, could be more important for became a crime punishable by banishment to the Christian families than to sing at home? And what Kings galley ships or to women’s incarceration more significant place to do this than at family centers. The Huguenots boldly continued the prayers? Theologian Philip Henry once said, “The practice, preferring the pains of earthly torture to singing of God’s people, at Family-Worship, is a way shaming their Lord.

In somewhat more free circumstances, various to hold forth godliness to such as pass by their windows, like Rahab’s scarlet thread.” One of the advances were made to make singing accessible to great distinctives of the Reformed tradition is its younger covenant members. Isaac Watts had a emphasis on family worship. The Westminster Directory special burden for children. His masterpiece in this for the Public Worship of God states that Christians ought area is Divine Songs Attempted in Easy Language for the Use to praise God, “by singing Psalms or hymns, publicly of Children (1715). This particular anthology took on a life of its own. It was defended and extended in the church, as also privately in the family.”

Unlike the more individualistic devotional by a number of authors, including Elizabeth Hill, styles of today, the Reformation and its heirs who composed The Poetical Monitor (1796), intended stressed the responsibility of parents and as a further development of Dr Watts’s work, grandparents to nurture young people, not only by “Consisting of Pieces Select and Original, for the catechizing them but also teaching them to Improvement of the Young in Virtue and Piety.” worship in the home. Of course, the practice of Richard Baxter (1615–1691) in the Christian Directory daily prayer is ancient, going back to Old instructed family fathers to be diligent in Testament times. The Shema (“Hear, O Israel: The conducting morning and evening worship.

Lord our God is one Lord” [Deut 6:4–7]) was Matthew Henry (1662–1714) provided a number recited in the morning and in the evening by of methods for family worship, including his Family faithful Jews. Echoing this, the Apostle Paul Hymns, which included the finest metrical psalms.

By the nineteenth century, hymns and Bible reminds us to persevere in prayer, doing it “day and

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songs were added to the psalms. One of the most endearing examples of the call to enhance domestic worship is the life and work of Cecil Frances Humphreys Alexander (1818–1895). Her husband was bishop of Derry and Raphoe, and later Anglican primate for Ireland. Cecil and her sister founded a school for the deaf, and created the Girls’ Friendly Society in Londonderry. She wrote some 400 hymns, many of them intended for children. Among her works are Hymns for Little Children (1848), Narrative Hymns for Village Schools (1853), and Hymns Descriptive and Devotional (1858).

Her best-known hymns include “Once in Royal David’s City,” “There Is a Green Hill Far Away,” and “All Things Bright and Beautiful.”

Today, although resources abound for family worship, we have neglected this responsibility, often bowing to the idols of busyness and mindless entertainment. Nothing is wrong with thoughtful entertainment, of course. John Calvin called music the very first of God’s gifts for our recreation. In today’s church there are some special challenges.

For example, just as churches now have defined their affinity groups in age brackets (youth groups, young marrieds, etc.), so we find artificial boundaries separating children’s songs from adult ones. Helpful correctives to this can be enacted both in church and in the family. If we recognized the great privilege and joy of family prayers, we could have a natural setting for the training of the soul with the great music of the church.

A number of methods are helpful. Sinclair B. Ferguson’s The Big Book series with its Bible reading, activities, and prayers is an excellent daily guide in theology for children. Musical resources can be found in such anthologies as Family Worship published by the Worship Music Company. Even better, simply pick great psalms and great hymns and have the family sing them during prayers. If one knows ahead of time what hymns will be sung in the Sunday service, it might be wise to learn them at home first. One does not have to be musically trained to do this.

Family worship only makes sense if the gospel is true. Otherwise it is, at best, entertainment, and at worst, an escape. However, the truth is, we are most in touch with what matters most when we pray and sing together at home. Ethnomusicologist John Blacking once said, “Music is not an escape from reality; it is an adventure into the reality of the world of the spirit.” Had he capitalized the word Spirit, he would have said it better. Families that know this not only give their children a head start in life but obey the oldest injunctions of Scripture.

Resources—Reviews The Complete Works of Hans R. Rookmaaker, 6 Volumes, Marleen Hengelaar-Rookmaaker, editor (Carlisle, UK: Piquant, 2002–2003).

Hans Rookmaaker left this life in March 1977, at the age of fifty-five. Not unlike his theological hero John Calvin, whose life spanned the same number of years, he was a prolific speaker and writer. Unlike the reformer, though, Rookmaaker’s life work was devoted mostly to the study of the arts.

In these extraordinary volumes, while there is more on the visual arts than on other genres, a surprising amount of writing focuses on music. And while there is a certain amount on classical music, the bulk of it addresses jazz, blues, gospel music, rock and roll, and popular music of various kinds.

There are comments on music scattered throughout these more than 2,500 pages.

However, the greatest concentration is found in Volume 2, where his great book Jazz, Blues and Spirituals is found in English translation, as well as some shorter articles on various kinds of music. Originally penned in Dutch in 1960, this extraordinary study of African-American music was a pioneering work, not only for Europe, but for any country. Although certain opinions are somewhat dated, the substance of it is remarkably fresh and vital. The book is the fruit of painstaking (though delightful) attention to original recordings of the different kinds of African-American music.

The central theme is that much of it has a ring of authenticity and depth not always present in its surrounding mainstream Western counterpart. That genuineness is directly related to the influence of the Christian message on its creators. However, this vitality has been on the wane in jazz since the 1940s, because black culture moved out of the church and mixed with existentialism and other self-directed philosophies.

Among the most touching facets of Rookmaaker’s thoughts about music come out in his conversations with musicians. He recounts meeting Mahalia Jackson and having long conversations with her about her experiences. He makes the point that she is part of a living church music tradition, which is similar to Schütz or Bach. He [ C O N T I N U E D O N PA G E 2 4 ]

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WHY DADS MAKE A DIFFERENCE

Good News for

Bad Dads ooking up at me with one of those puzzled expressions, my three-yearold son James, flanked by his siblings (seventeen-month-old triplets), queried, “Daddy, why are you still working? You said you’d play outside with me.” My reply was sharp and impatient: “I’m working on something important right now.” As soon as the words left my mouth I realized I had just told my son that keeping my word to him was less important than doing what I wanted to do. After all, it was the Lord’s work!

Besides being selfish, it’s just such responses—in word or deed over time, that make preachers’ kids, well, preachers’ kids. Pricked in my conscience, I recalled a story that has stuck with me and seems to be regularly brought to mind in moments of conflict between work and family. It was a conversation with the late Robert Preus.

Some readers will know Dr. Preus as the one who, with his brother, did more than anyone else to reverse the liberal drift of the Lutheran Church—Missouri Synod and to recover its commitment to orthodoxy. A member of the Christians United for Reformation (CURE) board and a founding member of the Alliance of Confessing Evangelicals, Dr. Preus, I am fortunate enough to be able to say, was a good friend of mine.

As we drove up the winding ribbon of road leading to a board retreat in the mountains, I asked Dr. Preus how he accomplished so much in his vocation while raising a half-dozen children, all of whom grew up to be ministers or missionaries themselves.

Embarrassed by the question, he nevertheless explained how his children had free access to his study. Climbing into his lap, busy toddlers would watch as he punched away at his typewriter or turned pages. As his kids inquired of his work, Dr. Preus used the opportunity to catechize them. His work for the church was not something his children interrupted; answering their questions was a part of his work for the church. Whatever our vocations, we all share in the priesthood of believers and espe-

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cially as fathers, we must resist the temptation to see our job as our only or even primary vocation.

Although unmarried at the time, I knew Dr. Preus’s advice would come in handy, so we had further discussions in ensuing years. Anyone who knows something about the home life of Martin Luther knows where this stuff comes from: he called his family “my little parish.” In fact, Harvard historian Stephen Ozment has called Luther the virtual founder of our concept of the family as the most important unit of both church and state. And yet, Dr. Preus was quick to recount his failures and to wonder at God’s grace. Imagining the good doctor’s “little parish” sitting in his lap, Dr. Preus’s practical advice returns unbidden to correct and encourage.

This is not the place to rehearse the statistics of how our fast-paced world has unhinged our network of grounding relationships and commitments. We all know the tensions between work and family. It is possible to have impeccable profamily ideals and politics while missing the most

obvious daily opportunities to love the neighbors closest to us.

Dr. Preus’s story isn’t everyone’s. Some fathers became Christians later in life, or their work situation is less reconcilable with the domestic patterns of yesteryear. Some readers, for example, have been through painful divorces. Others may have strained relationships with their children who one day seem to be adoring fans and later appear to be aliens living under the same roof. Some dads find that, for whatever reasons, a “working weekend” extends into months and even years. (Harry Chapin’s 1970’s hit “Cats in the Cradle” scares the stuffing out of me.) Or their company downsizes and they have to become road warriors to cover the territory of others if they want to keep their jobs. Giving up a Lord’s Day here and there for their work, plenty of Christian fathers have found themselves leading their families into a slow drift from the shoreline by the time the kids go off to college.

All of the pictures of ideal fatherhood and even the

The Father Meet

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very good father is a clue as to what God is like to his child and especially to sons. The great Scottish storyteller George MacDonald certainly understood this.

To My Father Take of the first fruits Father of thy care, Wrapped in the fresh leaves of my gratitude.

Late waked for early gifts ill understood, Claiming in all my harvests rightful share, Whether with song that mounts the joyful air, I praise my God or in yet deeper mood, Sit dumb because I know a speechless good.

Needing no voice but all the soul for prayer, Thou hast been faithful to my highest need.

And I thy debtor ever, evermore, Shall never feel the burden sore.

Yet most I thank thee not for any deed, But for the sense thy living self did breed.

That fatherhood is at the great world’s core.

Now if you had a good father, you know exactly what MacDonald means. Every good father on earth is an analogy to God. Every single one. I grew up with a father like that, and I found out just how much need there is in our day and in our cul-

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ture for fathers. The father’s presence is not one primarily of power, it’s one primarily of grace. The German reformer Martin Luther said, “The calling of a father was to be a priest in his own household.” Now some of you sons might recognize this. That certainly was my story. I can’t speak for daughters, but I know as a son I was forever in trouble with my mother. And somehow my father worked it so my mother didn’t feel alienated, and he was my deliverer. For every son who has that, when the gospel story is told, he says, “I recognize that. That’s familiar.”

The message of the New Testament is the message of our total hatred of our Creator and his total rescue of us anyway, without even asking our permission to do it! Every son who had a father who was sort of like that has extra help in recognizing that. I’ve realized through the years that healing occurs even into adulthood for sons who haven’t had a father like that when the stories of good fathers are told and linked to the gospel promises. So, if you have a good one, tell people. Tell the stories. Because the child knows it’s supposed to be something like that. He doesn’t know how, it’s long ago and far away, but he knows somehow it was supposed to be like that. And it was. That child is right, it was supposed to be like that. That’s how it was supposed to be.

Even in a fallen world, it was supposed to be like that.

This is one reason why J. R. R. Tolkien’s books have such a hold on our society. In The Lord of the Rings trilogy, Tolkien was

soundest moral wisdom can become a damning weight of guilt that leaves us lethargic, even cynical, about the most important vocation given to a man. You can skimp on a lot of things in life to just get by, but not this one.

I’m learning bit by bit that it’s so easy for little accommodations here or there to turn into habits, which turn into character. Nothing is better for proving that theory than having children. Jacqueline Onassis Kennedy is reported to have said, “If you have failed as a parent, you’ve failed at everything.” We all know that she was right, but for that very reason, parenthood can be the most oppressive as well as the most joyful job in the world.

One of the practical effects of clear preaching of the law in all of its binding force, and the gospel in all of its sweet liberty is that we are able, really for the first time, to be the failures that we all are (if we allow ourselves to hear of it). “Good” fathers are not those who “have it all together.” (Those people actually scare me.) In fact, one of the things we younger dads discover in conversation with more mature Christian fathers whose track record we

respect is a corresponding sense of humility and weakness. Despite all the advice, they usually end with something like this: “But you know, it’s often a mess—a mess that I’ve made of things, and God seems to have cleaned it up.” This does not always mean that failures leave no lasting residue, but that God’s promise can be trusted: “I will be a God to you and to your children forever.”

So what is the good news for bad dads—that is, for all of us men entrusted with these precious lives? A number of points can be made.

• First and foremost, the good news is also the simplest, most familiar, and most widely applicable: “God [the Father] so loved the world that he gave his only begotten Son, so that whoever believes in him will not perish but have everlasting life.” (John 3:16)

ts Our Real Need retelling the Great Story again in a hidden way.

The Gospels contain a fairy story, or a story of a larger kind which embraces all the essence of fairy stories. They contain many marvels—peculiarly artistic, beautiful, and moving: ‘mythical’ in their perfect, self-contained significance; and at the same time powerfully symbolic and allegorical; and among the marvels is the greatest, and most complete, and conceivable eucatastrophe [Tolkien’s word for the “turn” in a fairytale when things are utterly without hope and a turn comes that’s so good it almost makes you cry. It’s too good to be true.]. The Birth of Christ is the eucatastrophe of Man’s history. The Resurrection is the eucatastrophe of the story of the Incarnation. This story begins and ends in joy. It has preeminently the ‘inner-consistency of reality’. There is no tale ever told that men would rather find was true, and none which so many skeptical men have accepted as true on its own merits. For the Art of it has the supremely convincing tone of Primary Art, that is, of Creation. To reject it leads either to sadness or to wrath. It is not difficult to imagine the peculiar excitement and joy that one would feel, if any specially beautiful fairy story were found to be ‘primarily’ true, its narrative to be history without thereby necessarily losing the mythical or allegorical significance that it had possessed.

It is not difficult for one who is not called upon to try and conceive anything of a quality unknown. The joy would have exactly the same quality, if not the same degree, as the joy which the ‘turn’ in a fairy story gives: such joy has the very taste of primary truth. (Otherwise its name would not be joy.) It looks forward (or backward: the direction in this regard is unimportant) to the Great Eucatastrophe. The Christian joy, the Gloria, is of the same kind. But it is preeminently (infinitely, if our capacity were not finite) high and joyous. But this story is supreme; and it is true. Art has been verified. God is the Lord of angels, and of men – and of elves.

Legend and History have met and fused.

Tolkien is considered one of the greatest experts in the Western world on fairy stories, and he was convinced that the gospel was the greatest fairy story of all time—only this one was true. Fathers are like that. They make the unbelievable true. Every good father does this for his children by being an analogy of God to them. ■ Rod Rosenbladt is ordained in The Lutheran Church—Missouri Synod and a professor of apologetics at Concordia College, Irvine, California. The preceding is a transcript of a lecture given at Cathedral Church of the Advent (Episcopal) in Birmingham, Alabama. It has been abridged and edited from the original version.

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After owning your paternal depravity, look outside of yourself to the Father and his Son. Sometimes we hear evangelistic appeals in which it almost sounds as if God the Father is a reluctant, austere, grudge-keeping deity and the Son steps in to save the day. We can easily forget that the Father’s love elected in his Son a family of adopted sons and daughters. It was the Father’s love that sent his Son on a journey of suffering that would reconcile the world to himself. The Father gave everything to get us back: remember the parable of the prodigal son.

Sure, the fatherhood of God is a model that we are called to emulate. Adapting a point made by the Jewish thinker Abraham Joshua Heshel, we can say that God’s love as a father is not an anthropomorphism (that is, expressing God’s character by human analogies), but that the love of human fathers is a theomorphism (that is, expressing our human notion by reference to God). God is the original, we’re the image. No doubt, the better we get to know the Father of our Lord Jesus Christ, the deeper our own healing will be from scarred memories and experiences of broken fatherhood in our own lives as children and now as fathers ourselves. Our heavenly Father practices what he preaches. He not only gives us the law that directs our steps in this solemn vocation, but carried it through himself for us and for our salvation. Hypocrisy dogs us as fathers, especially as Christian ones. We want our kids to be faithful in Sunday school and church, in the youth group, and yet at home we often excuse ourselves from the consistent expression of Christian nurture. There’s a disconnect between our public and private lives—and the kids are the first to see it. Our heavenly Father is not hypocritical or inconsistent. He loves and guides not only by imposing expectations, but by demonstrating his fatherly vocation in every circumstance of our lives.

But if God’s fatherhood is only a model for us, it cannot come as good news but only as further condemnation of our own poor performance. The good news is that this God, the Father of Jesus, is now our Father because of his love and the obedience rendered by his Son. In Christ, we do not dread this Father’s displeasure as condemnation and judgment, but feel his fatherly hand in redemption and correction. In other words, the good news is not that God is our model of fatherhood, but that in Christ he has become the Father even of bad Christian dads.

So the good news for bad fathers, first and foremost, is also the good news for bad mothers, children, grandparents, employers, and employees.

This is why, in our headlong rush for relevance, all of our “practical” preaching on fatherhood, motherhood, marriage, and family can become the most impractical preaching of all apart from the gospel.

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A colleague tells me that not long ago a woman visited his church. “I’m struggling in my marriage,” she confessed to him, “and my church is in the middle of a series on how to have good marriages.”

One would think on the face of it that preaching Christ from Genesis to Revelation would be less directly applicable to her situation, but she explained that what she really needed most in this situation was to have her Savior held forth as sufficient. Of course, she also wanted to know what the Bible said about how she should live. She knew that she was as much to blame in her marriage as her husband, and was ready to hear pastoral counsel from the Scriptures. But she found that having more “practical” tips on marital enhancement was not getting the job done. Instead, it was stoking the fires of her anger toward herself, her husband, and God. After a while of Christ-centered preaching, she was able to raise her eyes to heaven and gratefully embrace the God of Promise, and only then was she ready to deal with the issues she needed to address in her relationship.

So the most important thing we need as fathers is to have Christ placarded before us in his saving office. No amount of marital or parental technology will address the deepest doubts and insecurities of spouses and parents—which are always about more than being better spouses and parents.

Recently I saw a television news feature that offered valuable advice on how to protect one’s home from Internet pornography. There are secular books out there that can help us understand the differences between men and women and how to be more sympathetic in our relationships.

Countless programs are available for developing healthy sleep patterns, discipline, and structure in our children’s lives—many of them my wife and I have found to be wise and helpful. But we go to church to hear and receive what cannot be said or given anywhere else. It is the most important message that anyone can hear, in whatever stage of life, and it is not only a message, but the actual gift of eternal life to sinners, even to Christian ones.

In his well-known exchange with the rich young ruler, Jesus was asked, “What is the one work I must do to be saved?” as if Jesus had come as a new and improved Moses, with some additional law, some new bit of practical advice for saving entrepreneurial types such as this fellow. Knowing that the young man wanted to justify himself, Jesus pointed to the law—not a new one, but the familiar one.

“All this I have done from my youth,” the young man replied. Nothing new here: this is the old list he learned in Sabbath school. No doubt, he really thought he had done it all. Like many young men and fathers today, he may have had his checklist of

principles for success in life. He was probably even doing the time-management thing. He was all put together—that is, until Jesus showed him the real intention of the law. “Go sell everything you have and give it to the poor,” Jesus commanded. Now he was undone. True, there was no law requiring a vow of poverty, but Jesus’ intention was to expose both the deepest meaning of the law as selfless love of neighbor and the deepest resistance to this law of love in the heart of this young man.

In much of our preaching and teaching today, the “principles of successful living/fatherhood/marriage/whatever” are familiar.

Sometimes there is a new piece of advice that sounds useful, but for the most part it’s common sense. The law is always common sense—until Jesus explains it. Then it is just sheer “lunacy”—an impossible demand. That is why the rich young man went away sad. And it is why, after a constant diet of moral direction devoid of the serious demand of the law and the consolation of the gospel, so many end up concluding that the “God thing” may be for others, but not for them. Helpful advice can indeed come in handy. But until you have felt the force of God’s law and its demand for total surrender to the unqualified love of God and neighbor from the heart, you can never know the liberating power of the good news that “while we were still sinners”—still enemies of God and our neighbor, even those neighbors in our own household, “Christ died for us” (Rom. 5:8).

• Second, once you have encountered the darkest depths of your own depravity and the greatness of God’s mercy in Christ, space opens up for a new and unexpected liberty to take up the vocations to which God has called you in genuine though faltering love.

“How shall we who have died to sin live in it any longer?” Paul asks. It’s a rhetorical question, not an exhortation. He goes on to explain that we have been buried and raised with Christ, participating now in his resurrection life by the Spirit (Rom. 6:1–5). These are facts about every Christian, not advice for those who want to enter into some upper tier of Christian living.

Love of God and neighbor can spring only from faith, from union with Christ, not from our own New Year’s resolutions. Only after this does the apostle give exhortations to which we really can give our allegiance. Now that we have recognized that this is true of us—that we are ourselves those who have died to sin’s tyrannical dominion and are free for the first time in our lives, we are to offer up our bodies to obedience rather than to sinful desires. We obey out of promise, not in order to attain it.

At the end of the day, we will end up disappointing ourselves, our spouses, and our children. God is the only truly reliable promise-keeper. The recognition of this utter dependence on God’s sovereign grace on our part as fathers will not be lost on our children. It frees us to acknowledge our sinfulness to God and even to our children, who cannot fail to be impressed with such practical relevance of the gospel in their own relationships with us as fathers who have failed them—and will again, in some way.

• Third, God not only gives promises to us as believing fathers for the sake of Christ, after all, “the promise is for you and for your children.” (Acts 2:39) God still works covenantally within family units, not just with individuals. While each of us must embrace Christ and all of his benefits personally, we must not view our children as pagans who need to become Christians, but as the heritage of the Lord who are on loan to us from one who loves and cares for them more than we do. “If we are faithless, he remains faithful, for he cannot deny himself” (2 Tim. 2:13).

There are too many commands given to us as fathers to take our vocation lightly. We bear tremendous responsibilities for the rearing of our children. God works through means, and fathers are significant instruments of his own covenantal nurture. Yet it is the Lord’s faithfulness that keeps us and our children in his Son by his Spirit. Far from motivating carelessness, this nevertheless allows us to relax in a proper appreciation of God’s sovereignty.

Uptight over whether our children will walk with the Lord, we often communicate this in all sorts of unintended ways. Eventual rebellion becomes a selffulfilling prophecy. We are responsible to God for how we raise our children, but we are not ultimately responsible for how our children respond to God, whose ways are notoriously mysterious. Sometimes fathers are not responsible for particular expressions of waywardness on the part of their children. But even when they are, the good news is that they are the Lord’s and he has made them promises that no human father can make, much less keep.

Sin is a complex distortion of our image-bearing.

Its dominion toppled, sin’s presence in our lives continues to corrupt our best works. It cannot be reduced to mere acts of sin, nor are we merely sinners. Sin is a condition as well as an act, and we are sinned against—victims, as well as sinners.

Sometimes we learn that sinful patterns are to some extent inherited by our own fathers, and these can[ C O N T I N U E D O N PA G E 2 8 ]

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WHY DADS MAKE A DIFFERENCE

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herefore it is the duty of every father of a family to question and examine his children and servants at least once a week and to ascertain what they know of it, or are learning and, if they do not know it, to keep them faithfully at it.” These were the words of Martin Luther to German Protestants in the Preface to his Large Catechism. The practice of families praying,

reading, and discussing Scripture together is a holy exercise that God’s people have performed since Old Testament times. It is also a practice that needs to be recovered in our day.

Many of us have been in a church environment that may have sung, “As for me and my house, we will serve the Lord” (Josh. 24:15). Perhaps we even put these words on a nice plaque on our mantle, went to the annual family church retreat, and gave our kids their own “Student Bible.” For the vast majority of American evangelicals this is what training our children in “the discipline and instruction of the Lord” (Eph. 6:4) has come to mean. But ask yourself, just how much “service” (that is, worship) does your house actually offer to the Lord as a family? With all our talk about focusing on the family, fathers rising up to become promise keepers, and the myriad of family night programs in our churches, it still remains true that many Christian families have no consistent time together in family prayer.

How Did We Get Here? his problem of fathers not leading their families in prayer and study of the Word stems both from entertainment-driven and convenience-oriented priorities. Instead of praying with our children we give them Christian music; instead of helping our children memorize the truths of the faith we pop in a Christian video;

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instead of reading about the great deeds of God in Scripture, we buy them “witness wear.”

American Protestants can go back 150 years to the mid-nineteenth century to get some perspective. The German Reformed theologian John Williamson Nevin identified two competing religious systems in America in his treatise The Anxious Bench. He did this in order to break Protestants out of their culturally conditioned Christianity and to bring them back to their historical and biblical roots. These two systems were the “system of the bench” and the “system of the catechism.” The system of the bench was championed by the revivalist Charles Grandison Finney. One of his “new measures” to produce a deeper spirituality was the “anxious bench,” upon which a person would sit and be worked upon by the preacher during a revival meeting. This system of the bench, according to Nevin, emphasized the individual, sought “conversions,” and produced a mechanical view of conversion in which a person would “get saved” by walking the aisle and praying the prayer.

In our day this system is still alive and well in many of our Christian practices. Some of our assumptions about ministry, revival, and family life are directly linked to this system. We view ourselves as individuals in the church, have an individualistic piety, and are encouraged to practice individual Bible reading and prayer. If your idea of a

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by DANIEL HYDE

le Parish family serving the Lord is participating in such spiritually necessary activities as Christian scouts on Mondays, youth group on Tuesdays, segregated men’s and women’s Bible studies on Wednesdays, a couple’s study on Thursdays, family night on Fridays, and supplementing all of this by separate men’s, women’s, and youth retreats, then you are a product of the system of the bench. Sadly, though, you may not even realize it. Even worse is the fact that these are things that have been peddled to you as keys to spiritual growth.

On the other hand, the system of the catechism emphasized the corporate nature of Christianity, sought discipleship, produced heart-felt conversion through a genuine knowledge of one’s guilt and God’s grace, and led to the family pew in public worship, family piety, and family prayer. This system, anachronistically, was that on which Timothy was raised. Although he lived in a spiritually divided home (Acts 16:1; 2 Tim. 1:5) he was made wise for salvation (2 Tim. 3:15). The means? His believing mother and grandmother, Eunice and Lois, who lived godly lives before him (2 Tim. 3:14) and consistently catechized him, that is, instructed him in the faith: “from childhood you have been acquainted with the sacred writings” (2 Tim. 3:15).

How Do We Begin Family Reformation? n order to genuinely reform and revive the place of the Christian family as the primary place to instruct our children and model godliness, we need to return to the forgotten “program” of family prayer, which is simple, biblical, and time-honored.

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This is the prescription because Christian families are families of the covenant. And since our children are born into Christian families and are members of the covenant family (the church), we as parents, especially fathers, are responsible to treat our children not as “vipers in diapers,” but as children of the covenant. This means that we need to teach them the necessity of daily repentance from sin, belief in Jesus Christ alone for justification, and the call to discipleship in Christ.

the public morning and evening sacrifices that were offered daily at the tabernacle and temple (e.g., Exod. 29:38–42, 30:7–8; Lev. 6:19; Num. 28:3, 6, 10, 15, 23, 24, 31, 29:6, 11, 16, 19, 22, 25, 28, 31, 34, 38). These sacrifices were interpreted as the “sacrifice of praise” (Ps. 50:14; Heb. 13:15; cf. Mal. 3:3–4; 1 Pet. 2:4–10). What is interesting is that just as circumcision, Passover, and the Sabbath of the Old Covenant were fulfilled in baptism, the Eucharist, and the Lord’s Day in the New, respectively, so we are led by the New Testament The Pattern of Scripture to understand that the daily morning and evening n moving from identifying the problem to sacrifices were fulfilled in the daily public and priimplementing the prescription, we are aware vate prayers of the church. In the book of Acts we that as Bible-believing Christians, we want our learn that the early church gathered at the temple entire lives to be reformed by the Word, including and held public prayer services there as well as in our daily devotional activities. their homes. In Acts 2:42 the members of the In the Psalms we get a glimpse of the spiritual church “devoted themselves … to the prayers,” as life of God’s people. We see first of all that they Luke uses the definite article “the” before “prayers” prayed daily: “Every day I will bless you and praise to speak of specific, set prayers which were said at your name forever and ever” (Ps. 145:2). These the temple. Then in Acts 2:46 we learn that the praises of the Lord were found upon the lips of the believers also gathered and prayed in the privacy of people of the Lord every morning: “O LORD, in the their homes (cf. Acts 1:14, 4:23–31, 12:12–17). morning you hear my voice; in the morning I prepare This is also shown in Paul’s words about prayer.

When Paul says, for example, to “pray without ceasing”/“continually” (1 Thess.

We need to teach [our children] the necessity of daily repentance from sin, 5:17; cf. Eph. 6:18; Heb. 13:15; Rom. 12:12; 1 Tim. belief in Jesus Christ alone for justification, and the call to discipleship in Christ.

5:5) he is speaking in an Old Testament way. The daily morning and evening sacrifices mentioned above were a sacrifice for you and watch” (Ps. 5:3). The called the tamid offering, that is, the “regucovenant people also raised their voices in prayer lar”/“continual” offerings. This is brought out in the in the evening: “I said, ‘Let me remember my song King James/English Standard translations of 2 in the night; let me meditate in my heart’” (Ps. 77:6). Timothy 1:3: “I remember you constantly in my Other psalms bring these together and speak of prayers night and day” (2 Tim. 1:3; cf. Rom. praying to the Lord morning and evening: “But his 1:9–10; 1 Cor. 1:4; Eph. 5:20; Phil. 1:4, 4:4–6; Col. delight is in the law of the LORD, and on his law he 1:3; 1 Thess. 1:2–3, 2:13, 3:6, 10; 2 Thess. 1:3, 11, meditates day and night” (Ps. 1:2); “It is good to give 2:13; Philem. 4). What this means is that Paul is thanks to the LORD, to sing praises to your name, telling us to offer up the “sacrifice of praise” (Heb. O Most High; to declare your steadfast love in the 13:15), as Israel, in the morning and evening. morning, and your faithfulness by night” (Ps. 92:1–2).

This practice of daily prayer is also witnessed in Other psalms speak of praising God three times a the practice of the ancient church (ca. 100–500) day (Ps. 55:17) and seven times a day (Ps. with what was later called matins and vespers, “morn119:164); at minimum, then, the people of God ing” prayers and “evening” prayers. Church fathers raised their voices to the God of heaven when the such as Clement of Alexandria, John Chrysostom, sun arose and when it went down. and Tertullian of Carthage speak of families prayIn the Shema, the basic confession of faith of ing and singing Psalms at meals together. the Israelite church (“Hear, O Israel: The LORD our Unfortunately daily prayer devolved in the God, the LORD is one” Deut. 6:4; ESV), the Lord medieval period of the church into a practice only instructed his people to recite this faith and teach done by monks, the “professionals.” Thankfully, it to their children, “when you lie down, and when the practice was restored to the people during the you rise” (Deut. 6:7).

Reformation in such places as Strasbourg, Geneva, We also see another aspect of daily worship in and throughout England. In places such as the

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Netherlands, this was not feasible as the Reformed Christians were sorely persecuted and had no cathedrals nor chapels in which to meet. By the end of 16th century, the daily prayer services shifted from corporate services to family prayer in the home. Thus, the 1566 Psalter of Petrus Dathenus contained several prayers including both “Prayer Before Meals,” and “Thanksgiving After Meals,” as well as “Morning Prayer” and “Evening Prayer.”

This practice of daily family prayer was a staple of the Puritans, who understood the references in the New Testament to “house churches” (e.g., Rom. 16:5; 1 Cor. 16:19; Col. 4:15) as family prayers and who spoke in the Westminster Confession of Faith of prayer “in private families daily” (21:6).

Getting Family Prayer Started o how do we apply this biblical and historical practice to our families? The first thing to do to get family prayer started is to make a commitment to start. As a family, discuss some of the Scriptures above or some of the resources to follow.

Second, be consistent. It has been said that “repetition is the mother of skills,” as regularity develops ability. Set a consistent time, place, and pattern of family prayer. Also, don’t give up when you miss one (and you will miss). If you are able to sit down for breakfast and dinner, do it then as it is a built-in time when all family members are available. If you can gather only in the evenings, it is better to do it once a day consistently than not to do it at all.

Third, keep family prayer simple. It doesn’t have to be elaborate or difficult. A simple outline like this is a good place to start:

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Prayer [Meal, if at breakfast/dinner] Singing Scripture Reading Discussion/Instruction (i.e., Catechism) Prayer Let me say a few words about each of these “elements” of family prayer. In singing together, begin with songs you know and are familiar with. As time goes by, begin to emphasize the singing of the Psalms. Why the Psalms? Because they are God’s Word. Singing God’s Word is yet another way to learn what the Word teaches. And when we sing the Psalms we are singing what have been called “an epitome of the whole Scriptures” (St. Athanasius), “a compendium of all theology” (St. Basil), and “a little Bible” (Luther). The Psalms also unite us to our covenantal past in Israel as they

have been the praise book of the covenant people of God for 3,000 years. They also speak of the breadth of Christian experience. As Calvin said, “I have been accustomed to call this book, I think not inappropriately, ‘An Anatomy of all the Parts of the Soul;’ for there is not an emotion of which any one can be conscious that is not here represented as in a mirror.”

In reading the Word of God with your family, a good rule of thumb is to read the New Testament in the mornings, especially emphasizing the Gospels. Read as much as one chapter, but adapt the length to the age(s) and knowledge of your family members. In the evenings the great stories of the Old Testament or even a Psalm per night are wonderful ways to end the day.

After reading the Word, discuss what it says by asking questions. This is what is called “catechism.”

It is an ancient method of education by asking the student questions which they are expected to answer. It is a word and concept used in Scripture (cf. Luke 1:4; Acts 18:25; Rom. 2:18; Gal. 6:6). In Exodus (12:26, –27, 13:8, 14) and Deuteronomy (6:20–25) we read of the questions and answers surrounding the Passover and redemption from Egypt. In Deuteronomy 6:1–9 Moses commanded Israelite parents to catechize their families. This practice continued into the New Covenant church and is the reason for Paul’s exhortation to fathers (Eph. 6:4; cf. Prov. 3:11–12). This time of catechism is also a great time to learn, review, and apply the basic foundational tenets of the Word.

Learn as a family the Lord’s Prayer, then the Apostles’ Creed, then the Ten Commandments, and then begin to delve deeper by memorizing and discussing one of the great Protestant catechisms such as the Heidelberg Catechism or Westminster Shorter Catechism (Reformed), Luther’s Small Catechism (Lutheran), or The Catechism (Anglican).

In doing this the head of the household always should be prepared. Plan the order of prayer, text selection, questions to ask children, and points of discussion; and have ways of applying what is discussed. Even if you haven’t prepared, it is better to “let the show go on” than to have no show at all.

Also remember to be clear in what you ask and say.

Every person in your family has a different capacity to learn, depending on age, grade, and development. This is no time to pull out Berkhof or Pieper or Hodge! Let this also be a time of participation, by asking for questions, prayer requests, and song selection. And remember, be joyful! You’ve been forgiven, and the amazing grace of Christianity is a drama, not a boring monologue.

Finally, a word about prayer. In singing the Psalms your family will learn how to pray. You may

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also follow the famous acronym ACTS as a useful guide for prayer: Adoration, Confession, Thanksgiving, Supplication. Also, praying the Lord’s Prayer together at the end is a great way to learn this prayer as well as to summarize all that you have prayed for.

Conclusion t’s been said that the family that prays together stays together. This may or may not be true.

What we do know, though, is that we are to pray; parents, especially fathers, are to lead their children in prayer and instruction; and this is a biblical and venerable practice we need to revive. In a time in which soccer moms and dads do their utmost to train their children to participate in sports, play music, and engage in other important activities, we as parents need to learn to train our children to pray. After all, prayer and worship is the only thing we get to do for eternity. ■

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Resources For more information or other resources on the subject of family prayer, Rev. Hyde suggests consulting the following: Robbie Castleman, Parenting in the Pew (Downers Grove: InterVarsity Press, 1993); Marva Dawn, Is It a Lost Cause?: Having the Heart of God for the Church’s Children (Grand Rapids: Eerdmans, 1997); Terry Johnson, The Family Worship Book (Ross-shire: Christian Focus Publications, 1998); and Donald Van Dyken, Rediscovering Catechism (Phillipsburg: P&R, 2000).

Daniel R. Hyde is the church planter and pastor of the Oceanside United Reformed Church in Carlsbad, California (www.oceansideurc.org) .

Rev. Hyde’s research on the church fathers Clement of Alexandria, John Chrysostom, and Tertullian of Carthage is taken from Matthew Henry, Works, pp. 704ff, and Heinrich Bullinger, Decades, V, pp. 198–201. Petrus Dathenus’s prayers may be found in the 1959 and 1976 editions of the “blue” Psalter Hymnal (Grand Rapids: Christian Reformed Church). The quotation from John Calvin is from Commentary on the Book of Psalms: Volume First, ed. The Calvin Translation Society, trans. by James Anderson (Grand Rapids: Baker, 1996), p. xxxvii.

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writes to a friend named David that “popular music too can be good, or to put it more strongly, if we want to have a healthy culture, good music must be popular—as it was e.g., in the seventeenthand eighteenth centuries.” In the end, Rookmaaker believed music defines who we are. “We listen to our contemporaries in their musical expression and we get to know them through that. All the wisdom and foolishness of people of the past and present come to us through their music.” Wisely said.

Seasonal Hymn Unlike many moralistic hymns about denial and restoration, this child’s version of Peter’s example is full of the gospel. It is an older, yet stronger hymn for remembering the power of the work of Christ for his people today, power given freely to his erstwhile deniers.

Forsake one, and thrice denied, The risen Lord gave pardon free, Stood once again at Peter’s side, And asked him, “Lov’st thou Me?” How many times with faithless word Have we denied His holy Name, How oft forsaken our dear Lord, And shrunk when trial came?

Saint Peter, when the cock crew clear, Went out, and wept his broken faith; Strong as a rock through strife and fear, He served his Lord till death.

How oft his cowardice of heart We have without his love sincere, The sin without the sorrow’s smart, The shame without the tear!

O oft forsaken, oft denied, Forgive our shame, wash out our sin; Look on us from thy Father’s side And let that sweet look win.

Hear when we call Thee from the deep, Still walk beside us on the shore, Give hands to work, and eyes to weep, And hearts to love Thee more.

Words: Cecil Frances Alexander (1875) Music: “Derry, Childhood” Meter: 88 86 William Edgar is Professor of Apologetics at Westminster Theological Seminary (Philadelphia, PA) and an accomplished musician.

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WHY DADS MAKE A DIFFERENCE

When Alex Doesn’t Believe A friend asked about her sixth-grade son’s sudden announcement that he no longer believed in God. Our time was simply too short for a substantial answer, so I wrote a letter.

Dear Doc and Leanne, I appreciated the opportunity to talk about Alex, and I am glad that our friendship is such that we can share this burden. I can feel your concern about your son. The faith journey of our children is something we all feel responsible for, because God commanded us to raise up our children in the nurture and admonition of the Lord. We hope that if we raise up a child in the right way, when he is old, he will not depart from it. But the real world isn’t that simple, and sometimes our middle-schoolage sons tell us they no longer believe in God. Many of us have bought into an evangelical fantasy about Christian young people, fantasies where middle-school and high-school young people are already “mature Christians,” “excited for Jesus,” “witnessing to their friends,” and, of course, immune from the various peer pressures and social

corruptions common in American culture. Reality, however, may not cooperate.

Last year, for instance, a Kids for Christ ministry team came to church with a band and other creative ministries, all led by middle-school-age children. The parents were beaming with pride, as well they should. I commend those parents for being involved with their kids and making it possible for those young people to have a great experience. I would counsel those same parents, however, to be prudent. Experience teaches us that a faith journey may have many unusual side roads. Those who were once excited young Christians may turn out to be committed unbelievers, while the kid who looked like he couldn’t care less about God may wind up being your pastor.

We would all love for our children to be part of that ministry team. Most of all, we want our children to have real faith. I don’t want their faith to be entirely the result of bribery, peer pressure, acquiescence, or parental expectation. We all

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know that it is quite possible to temporarily influence a young person’s behavior, without seeing a heart change or faith commitment.

Evangelical Christians believe in conversion and in the nurture of children in faith. Few churches treat the children of believers as rank Philistines, even if their theology says that is the case. “Child dedication services” give evidence that we believe in a shepherding, growing, and nurturing process. Our parenting can’t be a matter of betting everything on what a child says or does in any one phase. We accept that there will be diverse seasons and varying terrain. In order to grow, our children may adopt what appears to be a hostile stance toward what has come before. We need to be more committed to the process and not panic at the first sign of trouble when, in fact, we may be close to significant growth.

mately choosing values in the open market. I know some will say that we ought to protect children from all such choices, but I think our knowledge of human development counsels otherwise. A family may want a monopoly over all influences because they are afraid they can’t always win their child’s heart and mind if he knows what is over the fence and beyond the road.

The implications of this view are serious. It is pessimistic, and it encourages a kind of immaturity that we don’t want to encourage. That isn’t to say that a child must start watching MTV in order to make choices, but is it right that a child never be made aware that there is a choice? Why are we so convinced that an adolescent rejection of religion is to be avoided at all costs? I would far prefer to deal with the possibility of rejection early on, rather than later, when a young adult decides to abanI would far prefer to deal with the possibility of rejection early on, rather than later, don Christ with true finality, fueled by resentment over a when a young adult decides to abandon Christ with true finality, fueled by failed effort to produce an unsullied, and unchosen, resentment over a failed effort to produce an unsullied, and unchosen, Christianity. Christianity.

Further, this adolescent rejection may be, in fact, a Pre-teens (often boys) usually go through a necessary prelude to significant growth. Such a period of rejecting the “Sunday School” version of rejection may be painful to hear, but it shows a their faith. As they grow, they are going to see mind at work. Questions are being asked. A worldsome of their previous commitments as being view is being formed. Yes, that worldview has conchildish, and we will see them throw that part of cluded that a God who can’t be seen and who isn’t their world overboard, sometimes with a loud accepted by lots of smart, cool people is a fairy tale announcement. This is especially true in the early to be dismissed. These questions, and this early middle-school grades, with boys who are smart, rejection, highlight the importance of faith. Does aware of the larger world, and sensitive to what is God offer an easy answer to every scientific objec“normal” for older boys. Religion, in general, does- tion or skeptical argument? God asks for our trust.

He is a Savior of sinners who trust him. To come to n’t do well at this stage.

What happens? The young person becomes the place of trusting Christ, we often must see the aware of what other teenagers are thinking and inadequacy of our own answers and the bankruptcy doing. He picks up signals from the world of secu- of the idea of others. In order to believe, we often lar knowledge and from the larger culture. If his must disbelieve . . . and then see faith in a new light. parents aren’t exerting unusual control over media, So what to do in the meantime? How do you he is listening to music, watching TV, and viewing respond? Let’s move to some more practical movies—all of which introduce him to a larger and answers to your situation.

Alex is looking for some reaction from you. He more “cool” world than the world of the fourth- and fifth-grader. And in this world where teenagers may hope that he can avoid any participation in your seem to know everything, the messages about God family’s spiritual life. This shouldn’t be the case. are heavily biased against the religion of childhood. Make it clear to him that, no matter where he is perIt will not be unusual for the young man to pick sonally, your family’s values won’t be changing. rejection of religion as one way to become an inde- Whatever have been your spiritual practices, these pendent individual, thinking and choosing for him- will continue with his respectful participation. When he has his own family, he may do what he wants. self, and seeing himself as grown up.

Is this a disaster? I don’t really think so. My Your family will worship, pray, and honor Christ. friends who work diligently to avoid this are often For instance, if he thinks evolution destroys buying a lot of stock in something that we ought Christianity, enlighten him. If he believes that a not to be encouraging: conformity without ulti- God that doesn’t answer him on cue isn’t real, help

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him examine his thinking. If he is convinced that intelligent people don’t believe in God, correct his errant notions. But if he wants to argue obscure Bible difficulties, be cautious. If he has unbelieving heroes, don’t demonize them. The answer won’t be as simple as giving stock responses to Bible difficulties or saying Blink 182 are of the devil. Faith is commendable because of Jesus, not because of apologetics. Answers are great. Faith is better. We need Christ in this situation, and not just the Christ we’ve endorsed. Our children need to trust Jesus in their own experience.

I have four practical suggestions for where you are with Alex right now. I’m sure you could think of them yourself, but my time working with students has underlined these things as very important with middle-school boys who are rejecting the faith.

1. Every summer, send him to a great Christian event of some kind with kids his age. I know this sounds simplistic, but it is important.

Why? Peer pressure works both ways.

Surrounding a student with older kids who are committed to the faith and who present a way of envisioning maturity helps the student to rethink his decision with a more open mind, and with consideration to how others have handled similar issues. Conversations happen. Friendships are formed that make the faith of others observable. A good camp, conference, or similar experience, can be very good for a young man like Alex.

Why didn’t I say just join a youth group? Because that is not the answer (and I was the youth ministry professional for years). I’ve seen hundreds of pagan kids in youth groups. Many youth groups are encouraging the same skepticism that Alex has adopted, and the focus on activities doesn’t help. Intelligent young people are a lot less reachable with pizza and stupid human tricks than most youth pastors expect.

2. Take your family to a church that presents the gospel repeatedly and clearly. Every church doesn’t help you work with a young person like Alex.

Entirely trusting the “youth program” to produce disciples is a critical error. Church should be a family event, not an age-grouped event. Youth groups should be secondary. Alex needs to hear the gospel, even if he is bored with it and doesn’t believe it. He doesn’t need manipulation of mind or emotion. He needs to hear about Jesus Christ, the savior of sinners, over and over, plainly and simply. If Alex is going to reject the gospel, let’s be sure he’s hearing it.

Now there are some who won’t like what I am going to say next, but it is critical. Alex needs to understand that a belief in a scientific theory does-

n’t eliminate the gospel. Christianity isn’t a view of science, politics, tacky Christian music, or television evangelists. Being a Christian isn’t being a preacher or an angry anti-gay protester. It’s not being just like your parents or your pastor. It’s not promising to be like the weirdo Christians you don’t like at your Christian school. Christianity is about Jesus. Who he is, what he did, what it means. It’s the announcement that Jesus lived, died, was raised, and is now Lord of all. Alex needs to know that the ONLY thing that matters in his rejection of Christianity is Jesus. The rest you can throw overboard any time you want.

I don’t really care what denomination you have to go to in order to achieve this goal. Don’t be hung up on secondary things in a matter this important. If your church is preaching moralism, legalism, or making the gospel anything less than crystal clear, leave. Don’t stay for the music or your friends. The gospel matters and the clock is ticking.

3. Examine how faith works in your own home, and make any changes that need to be made.

This sounds personal, and it is. The greatest influence on a child’s faith—now and in the years to come—will be the faith and practice of parents.

Evangelical parents sometimes, out of good motives, do either too little or too much in emphasizing the importance of faith for the family. I’m fairly convinced that via media is the way to go.

What would that look like?

• God is clearly the foundation of all important decisions.

• Prayer is natural, but no one is forced to pray.

• Christian special days are celebrated modestly.

• Devotional life is there to be observed and joined in.

• The children learn the basic message and story of the Bible.

• Sunday worship isn’t an option while you live with the family.

• Respect for the Christian faith will always be expected.

• Ministry to other people, especially those who are suffering, is part of family life.

• Spiritual things are part of family discussions, particularly where culture and faith might interact.

• Children aren’t overly sheltered, but parents are willing to relate the truth of the gospel to whatever children might see or hear.

• Christian moral and ethical choices are a priority.

• Loving God and loving neighbor are the foundations of what parents want for their children.

What would I avoid? I would avoid attempting to

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force faith into the experience of a child beyond the basic commitments of the family. In other words, Alex will need to see that this is a Christian marriage and family, and his stance at any moment doesn’t change the commitments and identity of your family. But you won’t be forcing Alex to become a Christian or to prove that he believes what he doesn’t believe. He is free to believe as he chooses, and he is still loved and accepted as part of the family.

Declaring a “three-alarm fire” over an unbelieving child is, in my opinion, a mistake. How you feel needs to be personally expressed, but in terms that help Alex to see that you accept this as part of being a parent, even if it makes you sad. Tell him about Christians who went through times of rejecting the faith they were taught as children. Share with him how you identify with some of what he is feeling. But above all, show him the love of Jesus, who consistently loved and showed compassion for those who did not always believe.

If there are areas where shortcomings in your family may have made it easier for Alex to reject the faith, directly address those. Apologize to him if you have failed to be Christian examples.

Remember that God makes demands on parents, but he is also the same gracious God to Christian parents that he is to a prodigal son. I have no doubt that the father did some soul-searching as he waited for his son to come home. A wayward child may become an instrument for the Spirit to bring renewal and growth to parents.

Many Christians don’t pray this way because their theology questions the sovereignty of God in salvation. I can’t say what a disaster this is for the Christian parent. We are told to boldly pray for God to do what only God can do, and our role is to keep praying throughout our child’s life. We can’t pray that children won’t make their own choices, but we can pray the promises of God. We have no idea when or how God is going to answer.

We do not know the road God will allow them to walk, why God chooses that road, or how long they will be on it. This is God’s work and his glory.

I know this is a difficult season. No one wants their sixth-grade child, a child who has heard about God and Jesus every day, to say he doesn’t believe. What we must keep in mind is God’s bigger picture and purposes. At Alex’s age, I was an unbeliever. I remained so until my sophomore year of high school. Today, I am approaching my thirty-third year as a Christian.

Who can understand the ways of the Lord? ■

Michael Spencer nails his thoughts to the door of the world at www.internetmonk.com. For thirty years he’s worked with students, and is currently a campus minister and pastor in southeastern Kentucky.

Good News for Bad Dads [ C O N T I N U E D F R O M PA G E 1 9 ]

“Father, put your Spirit within them and cause them to walk in your statutes.” (Ezek. 36:27)

not be easily eradicated by simplistic appeals and exhortations—or even by the announcement that we are new creatures in Christ. It was our union with Christ that has made us enemies of the world, the flesh, and the devil in earnest. Our union with Christ, however, does not mean that our depraved inclinations and “the sin that so easily besets us”—deep trenches of sinful patterns, will be filled in all at once by a miracle of grace. This is why we never get beyond the gospel.

It is not something that we need at conversion and then outgrow as we mature in the Christian life. That goes for Christian fathers as much as for anyone else.

Our mistakes as fathers will have repercussions, perhaps throughout our children’s lives as well as our own. We may even require long-term counsel and correction for patterns of neglect (sins of omission) and abuse (sins of commission). Yet with the wind in our sails that comes from knowing that God has pledged himself to us and to our children, we can limp along and strain toward the high calling that has been given to us, both as children of God and fathers of our own children within a covenant of grace. ■

“Father, open their hearts so that they believe the gospel.” (Acts 16:14)

Michael Horton is professor of apologetics and theology at Westminster Seminary California (Escondido, California).

4. Pray that God will give Alex faith in Jesus. This seems quite expected, but I think it is probably the most important thing you can do. God gave this child to a Christian family for a purpose. I always operate on the assumption that one of those purposes was to know and trust Jesus Christ. I know there are many unbelievers from Christian families, but I also know that the Scriptures are full of marvelous promises for Christian families. I will stand on those promises, and the way to stand is to pray those promises.

John Piper has taught me to read the “new covenant” promises of God and turn them into prayers for those who don’t believe. We all know these verses, but think of praying them this way: “God, take out of their flesh the heart of stone and give them a new heart flesh.”

(Ezek. 11:19)

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WHY DADS MAKE A DIFFERENCE

The Repatriation of Father Inviting Him Back into the Church o solve the problem of fatherlessness in our churches, we must begin by understanding that dads are not just little boys who have run away to play hide and seek. It is far more dire than that for both the absent fathers and the church which has chased them off. In the broader culture, many fathers have been pushed into passive, invisible roles by the media. And the church has not stood against this. When the church does support the father’s involvement in the family, it is often as a second mom.

The church would not do this if it understood the importance of the father to belonging. As Dr. Rod Rosenbladt has often said, “Fathers are far more

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important than you and I know.” Our earthly fathers bring us a sense of belonging.

If we do not understand what a good father does, will we truly understand what the Bible means when it speaks of God as our Heavenly Father?

In his book, Father Presence: The Obscure Voice of Empathy, Paul Fairweather says, “fatherlessness is an illness.”

With fatherlessness we lose a sense of belonging or the sense that we need to belong.

Fairweather goes on to point out that the father gives the child meaning. He gives the child a context for who he is and to whom he belongs. In my work as a therapist I have seen the evidence for Fairweather’s thesis borne out. I have found that we treat others and ourselves as if we

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don’t belong together. There is a non-connection, as if we aren’t in the right place, we don’t fit in, fit together, or feel right. We do not connect in relationships meaningfully. There is little capacity to empathize with one another. We lose the motivation to bond to and with others. We lose ourselves and it is due ultimately to the lack of father in our lives.

One research study from ten years ago focused on adolescent bull elephants in Africa that had become quite violent. They were ravaging the countryside, killing and destroying everything in sight. After some study, scientists realized that there were no adult bull elephants to help socialize these adolescents. When the adolescent elephants were moved to a herd with mature bull elephants, the adolescents began to calm down and become socialized. It’s an interesting correlation to our own problems of fatherlessness.

I have found that Fairweather’s theory of the father’s role in giving a context for bonding and connection is especially true within the church, which is often as guilty as society-at-large for chasing fathers out of our lives. A number of my church-referred clients seem to have no connection with or to their families. Through a “genogram,” a picture of the family and their relationships, I find that many of my clients know very

little about their own parents and the siblings they say they are close to. Some don’t know what their own mothers and fathers do for a living. They don’t know birthdays or ages or to whom their siblings are married. I notice how estranged they are from their family members. A unifying factor among these cases is a glaring lack of a father’s presence and closeness in their lives. Their fathers have been absent, dead, drunk, abusive, or so passive they may as well be absent.

I should remind you that this rehearsal of societal breakdown is not being presented so that you can go through all the mental machinations of “Oh, if only I had called my sister and asked her more questions,” or “I should have listened to more stories from my great aunt Fanny,” or “If I had just done so-and-so…” It isn’t about whether you should or shouldn’t have done more. It’s not a matter of law; it’s a matter of a gift and the gift is that we need the Father as well as masculine fathers!

With them comes the belonging we need.

Without them, it is no surprise that we don’t do the things people do when they belong.

For a long time I believed in the culture’s dictum and the church’s not so subtle message that my child didn’t really need me. That he didn’t need his father but he needs his mother. Fortunately, my

Restoring F

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arely has the nation’s debate shifted with such breathtaking speed. Polls continue to show a significant shift in concern from fiscal to social deficits. In spite of its economic greatness, America is increasingly embarrassed in the eyes of the world for its social conditions. It is humbling for the world’s richest industrial nation to have a poverty rate twice that of any other industrial nation and to be singled out by international agencies as a world leader in child poverty and youth homicides.

At the risk of oversimplifying complex social problems, evidence continues to mount that father absence is the chief cause of most of our costly social maladies: poverty, educational failure, teen suicide, drug abuse, illegitimacy, and violence.

Consider poverty. A recent study indicated that the poverty rate for children born to mothers who finished high school, got married, and waited until they were twenty to have their first child was 8 percent compared to a poverty rate of 79 percent for

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those whose mothers didn’t. The average poverty rate for children of single mothers presently stands at 47 percent; it is 65 percent for black children. Those who would cast the problem in racial terms need reminding that black two-parent households earn two to three times as much as white, single-parent households.

Although growing numbers now agree that fatherhood has been devalued and accept that it has some social utility, few are clear on why fatherhood really matters, or why its restoration is so central to American progress. To appreciate the scope of father absence, consider that 40 percent—nearly four of every ten children—now go to bed in a household where the biological father is absent, and that one out of every two children will spend at least some time with one parent before the age of eighteen.

Father absence is already competing with father presence for the norm, and the trend is expected to worsen by the turn of the century. If out-of-wedlock births is a harbinger of the future, a

son and I were rescued by a small group of men who gather on Saturday nights. Dr. Rosenbladt and Dr. Fairweather are the authors of that rescue.

They helped me understand just how important my role was and is in my child’s life. I am one of the lucky single fathers because my ex-wife knows the importance of fathers. My son will grow up belonging and connected.

Other fathers and their children are not so lucky. Fathers are told to be more like mom or they are pushed to be invisible. They no longer show up—anywhere, not even in church! I was talking recently to a pastor who shakes his head because fathers aren’t teaching their children the Scriptures anymore.

The church has bought into a feminine mystique to be more popular with the broader culture.

It has done so at the expense of belonging. It used to teach the catechism, beginning with “Our Father who art in Heaven, hallowed be thy name.” Now there is no beginning. It is all a muddled middle of disconnected suggestions. We get seven highly enlightened ways to be a more sensitive loving father or sixty-seven days to becoming the husband you ought to be or twelve steps to being the perfect husband, father, or employee. (Don’t laugh, there are such pamphlets.) Sound familiar?

How about being told you have to do more work in the church? Serve on more committees? How about attending all those seminars about keeping promises? “So, how is your spiritual walk?” This is law and it’s bad law at that. Its connection with the Scriptures is usually an afterthought.

The gospel of the Father gets thrown out and the parishioners are slammed with this new law by our preachers, “Christian” radio guys, and peers who are trying to be perfect and recruit every other guy around them to be perfect. No gospel is given for when we do break things in our sinfulness. Generally, we are pushed aside or “encouraged in Christian love” to comply and be more “Christ-like.”

When I have attended churches, Bible studies, small groups, and accountability groups, I have never felt like I belonged. My question to myself after attending was always about how I could do better what I was already doing wrong, or what did I do wrong? It was always a feeling that I had to appear better than I was; otherwise I would be ostracized from the group. There was no sense of belonging. Just last month I was told that I wasn’t happy enough and that I should have more joy in my life. The man who made this diagnosis, of course, said he would give me the steps to having

Fatherhood visit to almost any maternity ward in America, urban or rural, presents a portrait of a fatherless and Dickensonian America in the year 2010.

Free societies can endure a lot of challenges—dramatic economic dislocation and a decline in educational achievement, public health, and competitiveness. With the right mix of sound poli-cy and collective resolve, many of these problems can at least be ameliorated. What free societies cannot survive, however, is widespread crime and disorder, and the fear generated by violence.

Who is it that is responsible for the mayhem, and who is it that we fear precisely? It is males, and predominantly fatherless males, who have not been properly socialized. Sixty percent of America’s rapists, 72 percent of adolescent murderers, and 70 percent of long-term prison inmates grew up without fathers.

James Q. Wilson reminds us that human progress depends largely upon the socialization of males, a simple fact that was recognized throughout all recorded human history and only

forgotten recently.

Neither child well-being, nor societal well-being is likely to be significantly improved until fathers are recognized as unique and irreplaceable. Reconnecting them to children would do more than restore a happy and healthy childhood to every child; it would reduce more of our nation’s costly problems than all of America’s pending legislation combined So What Do We Do? For starters, we need to recognize the danger of putting too much stock in national policy agendas. Although policy changes are welcome, their effects are ultimately marginal. If greater prosperity and broader income distribution were the sole answer to America’s social problems, America would be on the verge of a renaissance.

Consider the experience of the 1980s—a decade of surging economic growth and almost ceaseless family values rhetoric. [ C O N T I N U E D O N PA G E 3 2 ]

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more joy. The hair on the back of my neck stood up. I knew that what was coming wasn’t going to be gospel.

Even when the church allows men to gather apart from women, fatherlessness is evident. It’s interesting to watch the interactions of some of the men’s retreats I’ve been to. All day the men sit in a class and are taught how to be “godly” and “Christ-like” and then when they are released for “free time,” the basketball court or field becomes the place where the kind of fierceness you get from having no father is expressed. It becomes mean, violent, and hidden in a way that is natural (given the lack of father in the class, the containment in the room, and the religious curriculum they had been subjected to all day). It is my observation, and this holds for both men and women, that the nicer, sweeter, or more syrupy a person is, the more enraged or angry they are. The more men cover up their fierceness the more dangerous they become. There is, of course, a good, healthy danger. But this isn’t it. Instead, it becomes a backstabbing, dark, and evil danger. There is no sense of connection, bonding, or belonging. They are out to rip each other’s heads off. They have reverted to the state of the unfathered elephants.

There is no gospel.

So what do I mean by gospel? I think George Strait puts it well in his song “Love Without End,

The impact on the single-parent household? It grew by 40 percent. Any president’s welcome interest in the family will meet the same fate if he concludes that policy tools alone are sufficient.

There are no revolutionary ideas in politics.

The chief ingredients in America’s social regression involve factors that are less susceptible to fiscal and programmatic adjustments. America’s new frontiers lie in the realm of social change.

A good many social problems are explained predominantly by a shift in social norms, norms that can change again. In recent decades, we have seen profound changes in social attitudes toward gender, race, physical fitness, smoking, and our treatment of the environment.

Americans are more prone than ever to sanction behaviors that are protective of the natural ecology. By contrast, in the realm of social ecology, our language turns to personal choice and expressive individualism. When it comes to human conduct that is most injurious to child well-being, America practices an unfettered laissez-faire.

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Amen.” It’s a father telling his son about a secret. It was a secret that God the Father shared with all of us.

Last night I dreamed I died and stood outside those pearly gates.

When suddenly I realized there must be some mistake.

If they know half the things I’ve done, they’ll never let me in.

And then somewhere from the other side I heard these words again.

And he said, let me tell you a secret about a father’s love, A secret that my daddy said was just between us.

He said, daddies don’t just love their children every now and then.

It’s a love without end, amen, it’s a love without end, amen.

The gospel in J. R. R. Tolkien’s terms is the “Eucatastrophe.” It is that moment when all is lost and you have nowhere to turn. You know you are doomed and suddenly the cavalry comes rushing in to save the day. It is walking up to my father knowing I’ve really blown it big and finding that, instead of judgment, he brings out his best rings and robes, kills the fatted calf, and throws Me a party. It is standing before God the Father knowing just how

Fatherhood is predominantly a cultural, not biological, institution, which means its functioning requires social support; its dysfunctioning requires social opprobrium. To suggest, as many have, that it’s all negotiable, will only ensure its demise.

The National Fatherhood Initiative was launched (with the help of two veteran fatherhood experts, David Blankenhorn of the Institute for American Values, and Dr. Wade Horn, former U.S. Commissioner of Children, Youth and Families) with an ambitious goal: to destroy the myth of the superfluous father within American society and to restore responsible fatherhood as a national priority.

The National Fatherhood Initiative wants to enlist fathers because they matter, because most men want to be good fathers, and because good fathers need society’s support to survive. A rising social consciousness about fatherhood’s importance could change America’s social landscape.

Fathers must be reconnected to their children by rediscovering historically the masculine traits of strong male nurturance. As

broken and undeserving I am—facing the flames of hell—and seeing Jesus step in and say, “No, you are Mine; you belong with Me.” This is the message that our churches need to recover and proclaim to fathers, mothers, sons, and daughters. As the message of the gospel is proclaimed, churches need to courteously and respectfully invite dad back into the picture. We have to invite him to move forward from the back of the bus. Or, maybe we need to let him get off that bus entirely and choose between a Harley-Davidson or a wild stallion. We will let father know that we are not going to try to tame him with the law. We will tell him that it is good to be free and masculine. We will let him run his family as the priest of his home and the church will participate by preaching the Word, serving the body and blood of Jesus, and baptizing infants and converts.

We have to let masculinity find its proper place in our churches. In order for that to happen, we must lead our churches out of the feminine matrix that we have adopted. Letting masculinity find its place means that we stop sanding the rough edges off the role of father. We let men feel strongly about things. Who knows, maybe the church will begin to feel strongly about things again, too. We must stop insisting that our men sing romantic love songs more appropriate for a night club and allow them to sing about a masculine God by recovering

hymns that speak of the Father’s strength and rescue of his creation.

If Fairweather is right, and I believe he is, then there is a chance that dad will begin to bind the family together and so also bind the church together. It may be too late for society, but it’s not too late for the church. If the church recovers its belief in the importance of the father’s role, it may also find that its own ranks are strengthened, that cohesiveness and belonging are rediscovered, and its the gospel is recovered from the ruins of the law. ■

Stephen Lownes is a licensed marriage and family therapist in southern California.

author Richard Louv has said, “Men will not move back into the family until our culture reconnects masculinity and fatherhood, until young men come to see fatherhood, not just paternity, as the fullest expression of manhood.”

Restoring fatherhood and reversing the decline in child wellbeing will require social change that is promoted predominantly through the value-shaping institutions in the civic sector: churches, charities, and civic organizations.

A new social movement must be launched to strengthen parenting, particularly to restore the necessary social norms of responsible fatherhood. Without moral overkill, without vilifying good single mothers or decent men who have been less-than-perfect fathers, a new ideal for fatherhood must be resewn into the social fabric.

American’s public and private institutions should be called upon to reinforce a simple and consistent message that is heard by all, beginning at an early age: becoming a parent is important business and it requires responsibility, respect, and readiness for

the care of children. It is the well-being of children, after all, that must again be our highest priority. ■

Don Eberly is the founder of the National Fatherhood Initiative and the Civil Society Project, and the former deputy director at the White House Office of Faith Based and Community Initiatives. He is the author of Restoring the Good Society: A New Vision for Culture and Politics and the editor of an anthology of readings called The Essential Civil Society Reader: The Classic Essays. This article was first published in the March/April 1995 issue of Modern Reformation magazine.

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We Confess…

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ehold, thus God wishes to indicate to us how He cares for us in all our need, and faithfully provides also for our temporal support. And although He abundantly grants and preserves these things even to the wicked and knaves, yet He wishes that we pray for them, in order that we may recognize that we receive them from His hand, and may feel His paternal goodness toward us therein. For when He withdraws His hand, nothing can prosper nor be maintained in the end, as, indeed, we daily see and experience.

— Martin Luther’s Large Catechism, 82 and 83

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hy is Christ called the “only begotten Son” of God, since we are also the children of God? Because Christ alone is the eternal and natural Son of God; but we are children adopted of God, by grace, for his sake.

— Heidelberg Catechism, Question 33

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hy has Christ commanded us to address God thus: “Our Father”? That immediately, in the very beginning of our prayer, he might excite in us a childlike reverence for, and confidence in God, which are the foundation of our prayer: namely, that God is become our Father in Christ, and will much less deny us what we ask of him in true faith, than our parents will refuse us earthly things.

— Heidelberg Catechism, Question 120

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ll those that are justified, God vouchsafeth, in and for His only Son Jesus Christ, to make partakers of the grace of adoption: by which they are taken into the number, and enjoy the liberties and privileges of the children of God, have His name put upon them, receive the spirit of adoption, have access to the throne of grace with boldness, are enabled to cry, Abba, Father, are pitied, protected,(h) provided for, and chastened by Him as by a Father; yet never cast off, but sealed to the day of redemption, and inherit the promises, as heirs of everlasting salvation.

— “Of Adoption,” Westminster Confession of Faith, Chapter XII

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BOOKS | The Rise of Evangelicalism

Finding Faith

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The Rise of Evangelicalism: The Age of Edwards, Whitefield and the Wesleys

by Mark A. Noll InterVarsity Press, 2004 330 pages (clothbound), $23.00

hat is an evangelical to do? He knows that a personal relationship with

United States, and Canada, and brims with insights into Jesus Christ as Lord and Savior is central to being a Christian. Yet, he also the nature of born-again Protestantism. For readers knows that his relationship with Christ should be evident in everything unfamiliar with the rigors of academic history, Noll’s that he does to prove the genuineness of narrative will not likely pack the dramatic punch or his profession and to bring others to provide the inspiration that some look for in Christ. The tension for this evangelical is historical writing. But for those with limited between a faith that regards forms (e.g., knowledge of Jonathan Edwards, George worship practices, man-made creeds, Whitefield, and John Wesley (for starters) but are denominational policies) as peripheral to uncertain how their efforts fit into a larger whole, true Christianity, and a kind of devotion this book is the one to read for making sense of that highly regards certain practices as eighteenth-century revivals and the way they indicative of authentic belief. Most changed the face of English-speaking Protestantism. evangelicals are unaware of this tension The strength of this book is Noll’s grasp of the because evangelical activities spring so larger context of English religion and politics and the naturally from the experiential devotion way revivalism took root in a particular set of that targets intimacy with Christ as the circumstances. As he explains, “it was significant for essence of being a true faith. Still, trying to later evangelical developments that the Church of harmonize Evangelicalism’s repudiation of England was laboring under serious difficulties in the Christian forms or practices (because of the priority early eighteenth century.” The revivals commonly of experience) with the remarkable outward known as the First Great Awakening were a response conformity of its adherents is a feat seldom executed. to the problems that spanned the Atlantic world, For those struggling with the demands of this whether through reports on local affairs in books and performance, Mark Noll’s latest book, The Rise of newspapers or through the sheer energy of a traveling Evangelicalism: The Age of Edwards, Whitefield and the preacher like Whitefield, were a response to the Wesleys, should be a welcome aid. It is the first of an problems confronting English-speaking Protestants ambitious five-volume series to cover the history of thanks to the inadequacies of the established church. evangelical Protestantism in the trans-Atlantic Noll then proceeds to chart the two main phases English-speaking world from the eighteenth century of the eighteenth-century revivals, first the local to the present. As his subtitle suggests, Noll’s experiences of ministers scattered throughout volume covers the eighteenth century, the time Scotland, Wales, and the British colonies in North when Evangelicalism became a distinct manner of America, and then in the more widely publicized Protestantism through the influence of continental events of Whitefield’s travels. Midway through the pietism, Puritan introspection, and revivalism. He book Noll breaks from the narrative to address sets a very high standard for subsequent volumes in explanations for this newer experiential form of the series, which will be written by other Protestantism, from the revivalists’ own claims to have contributors. The book masterfully surveys been endowed with the Holy Spirit to intellectual and evangelical developments in Great Britain, the social factors that created plausibility structures for

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the particular message and style of evangelicals. He follows with several chapters on the legacy of Evangelicalism for the various denominations within Anglo-American Protestantism, from the Moravians and Methodists to the Church of England and the Scottish Kirk, as well as the particular qualities that contributed to a distinctively evangelical identity, most notably a zeal for holy living (both individually and collectively) and the proliferation of evangelical hymnody. When Noll writes that “Evangelicalism never amounted to a full-blown religious tradition, but was rather a style of personal living everywhere combined with conventional attitudes and actions,” he puts his finger on the one aspect that has made Evangelicalism both incredibly pervasive and remarkably difficult to pin down.

Indeed, because of its inability to achieve the heft of a religious tradition but only to add up to a specific spiritual style, Evangelicalism has left many of its adherents in the dilemma posed at the outset: how to practice and persist in a faith that eschews traditional Christian forms while constructing a distinct religious identity.

Noll also concedes that Evangelicalism has never been “a hard-edged, narrowly defined denomination” but rather constitutes “a set of defining beliefs and practices easier to see as an adjective … than as a simple noun.”

In other words, an “evangelical Lutheran” makes

more sense than a “Lutheran evangelical” because Evangelicalism invariably modifies an older Christian tradition. It is more akin to a renewal movement within an existing church than a full-blown ecclesiastical identity. The reason is that since the beginning, Evangelicalism has resisted formalism and pressed instead for a religion of the heart rather than one of externals. Here Noll rightly contends that Whitefield’s early announcement of his strategy was representative of all subsequent evangelical approaches: “It was best to preach the new birth, and the power of godliness, and not to insist so much on the form: for people would never be brought to one mind as to that; nor did Jesus Christ ever intend it.”

Of course, the desire to avoid externals or “going through the motions,” cannot do without its own set of practices or externals. One important instance of Evangelicalism turning into something formal was Methodism, which under John Wesley’s direction remained a renewal movement within the Church of England, but after his death became a separate denomination prone to the problem of nominal Christianity that has afflicted all Christian traditions.

(Readers should recall that Hillary Rodham Clinton, her politics aside, is a United Methodist, a possible example of the ossification that afflicts even those Christians once zealous for “genuine” faith.) But evangelicals have over the centuries devised a

Briefly The Wages of Spin: Critical Writings on Historic and Contemporary Evangelicalism

Depression— A Stubborn Darkness: Light for the Path

by Carl R. Trueman Christian Focus, 2004 Paperback, $17.99. ISBN: 1857929942

by Edward T. Welch Vantage Point, 2004 Paperback, $14.99. ISBN 0976230801

Church history commonly evokes images of dusty books, cobwebs, and obscure theological debates. However, Professor Trueman’s dynamic and provocative prose demonstrates the vital importance of historical awareness for Christians in the contemporary world. Only such historical and theological awareness, together with some serious thinking, can stem the tide of theological indifferentism and crass materialism that characterizes our “postmodern” culture and seeps insidiously into the life of the church. The heading of the second section captures well Professor Trueman’s provocative style: “Short, Sharp Shocks.”

This book gives real hope for those who struggle with depression, and for the people who love them. Welch considers carefully the spiritual, medical, and emotional factors that contribute to depression. He writes compassionately on the complex nature of depression and sheds light on the path toward deep, lasting healing. Even more important is his insight into the impact of these factors’ interaction. If depression has touched your life in any way, you can be helped by this practical and farreaching approach.

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number of other ways to indicate belonging to the party of “heart religion,” from contemporary Christian music, niche-marketed study-Bibles and the vinyl covers that adorn them. This could be a betrayal of the original genius of Evangelicalism. But the formalism of Evangelicalism could also reveal the naivete of its original proponents. That is, folks like Whitefield, Wesley, and Edwards failed to recognize that as ensouled bodies (or embodied souls if you prefer), human beings cannot avoid forms.

At some very basic level, physical existence requires that Christianity be mediated through external forms, except in those very rare, and impossible to know, circumstances where the Spirit acts directly upon the human soul independently of external stimuli. This kind of conversion may happen, but it is not the normal pattern. The ordinary way that God saves is through the means of his Word, read and preached, and visibly signified and sealed in the sacraments, with the enlivening work of the Spirit. In other words, God instituted forms to mediate grace through the external senses of human existence. Evangelicals implicitly recognize this whenever they publish books, set up preaching tours, arrange Christian rock festivals, or print a new line of T-shirts. These evangelical forms mediate evangelical piety. And they show that the original impulse of Evangelicalism, to escape forms,

is as impossible as it is undesirable. The $64,000 question, then, is which are the right forms?

Unfortunately, as this book shows, evangelicals have historically questioned the legitimacy of churchly forms because those externals are either too easily faked or because they divide believers into different denominations. The trouble is that evangelical forms, aside from the question of legitimacy, also can be fabricated and separate believers into different camps. The reason is that the heart is impossible to see and may breed spiritual pride to boot.

The Rise of Evangelicalism, to be sure, does not evaluate directly the spiritual worth of born-again Protestantism’s drive for sincere faith. Noll’s aim is much more academic than theological, though his own sympathies with Evangelicalism come through.

Even so, the good historical scholarship on display here does prompt a host of theological questions. For readers who may not be interested in the details of the Cambuslang revival of 1742 or the itinerary of Francis Asbury, The Rise of Evangelicalism will still be of notable assistance in coming to terms with Evangelicalism’s fundamental and abiding tension between sincerity and form, experience and embodiment.

D. G. Hart Intercollegiate Studies Institute Wilmington, Delaware

Noted Prayer and the Knowledge of God

Jesus Teaches Us How To… Be Good

by Graeme Goldsworthy InterVarsity Press, 2005 Paperback, $18.00. ISBN: 0830853669

by Sinclair B. Ferguson, illustrated by Jeff Anderson Christian Focus, 2005 Paperback, $3.99. ISBN: 1857929837

Goldsworthy again brings his uniquely biblical insight to a central aspect of Christian life. While plenty of books urge us to pray more, Prayer and the Knowledge of God digs deeper than simple exhortation in order to explore the foundations that make our prayer to God possible. Throughout, Goldsworthy reminds the reader that Christians may ultimately pray to the Father only because he has sent his Son as the perfect mediator. Much like Gospel and Kingdom (now included in The Goldsworthy Trilogy), this volume is another gem that brings biblical theology from the academy into the life of the church.

Ferguson combines simple communication of biblical material with unique theological insight absent from much of children’s literature as he focuses on what it means to truly keep God’s law.

Using Matthew 12:1–8, he helps children think about the difficulty sinful people have in keeping God’s commands. The Pharisees demonstrate the danger of relying on human rules and outward conformity. Instead, being good must work from the inside out by relying on Jesus’ gift of the Holy Spirit.

Recommended for children between four and nine years old.

Compiled, written, and edited from publisher’s descriptions by Matt Harmon.

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Building a Library I don’t know about you, but I am mechanically challenged. That means that any time I need to repair something I turn to my trusty “how-to” manuals. There is nothing quite so helpful as instructions written by someone who has been through the process of building or repairing the very thing for which I need help. I especially appreciate the useful discussions of the tools I need to repair the sink or to replace the light switch.

Some of you may feel equally at a loss about building a useful library: “How do I know whether a given book is worth adding to my collection? I don’t want to waste my money on a book I will never read.” Frankly, we want to eliminate dust collectors. Building a useful library of Christian books involves planning and intention. My goal is to help you make good choices that will assist you in your growth and understanding of the Christian faith by building a basic, but solid, Christian library.

The goal of reading is to develop a Christian mind. In other words, our goal ought to be to make our reading program an intentional part of the Holy Spirit’s work of sanctification. The Apostle Paul tells us in Romans 12:2 that we should not allow the world to conform us to its mold but that we should be renewed by the transforming of our minds.

Reading good books is a means to just that end. A good library should be organized and so our discussion will reflect that. For organizational purposes, we will move from books on the Bible (Old and New Testaments and biblical theology) to biblical interpretation, from church history to systematic theology and apologetics, and conclude with books on practical theology or Christian living. To make our list user-friendly, we will note for each title whether it is written for a beginner (B), intermediate (I), or advanced (A) reader. Our list is not exhaustive nor does it include secular titles. My assumption is that you will want to read the great classics of literature, history, philosophy, politics, culture, and current events.

The Bible As Christians we want to begin our development of a Christian mind with books that will help us understand the Bible. One of the most significant things we affirm about the Bible is that it is the inspired, infallible, and inerrant Word of God. J. I. Packer’s helpful volume God Has Spoken (B) offers a lucid discussion of verbal inspiration for the interested layman. If Packer’s little volume whets your appetite for more, B. B. Warfield’s The

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Inspiration and Authority of the Bible (A) will offer much food for thought. Warfield’s volume is one of the most significant books on this topic, and he writes in a clear and understandable style.

The Bible did not drop out of heaven in one setting; rather God moved human authors to write over a period of nearly 1,600 years. The Bible reflects what has come to be called progressive revelation. It has been said that the New Testament was latent in the Old Testament and the Old was patent in the new. Australian Graeme Goldsworthy offers a helpful introduction to the unfolding progress of revelation in According to Plan (B). A more challenging treatment of the same subject can be found in Willem Van Gemeren’s Progress of Redemption (I). If, after these two books, you think you can tackle a more substantial discussion of the organic development of revelation from the Old to the New Testament, Geerhardus Vos’s Biblical Theology (A) is must reading.

For understanding each of the books of the Bible in terms of issues of authorship, date of composition, and historical setting, W i l l i a m Hendrickson’s Survey of the Bible (B) is a good place to start. For an indepth discussion of these matters and the contents of the Old Testament, Raymond Dillard and Tremper Longman’s An Introduction to the Old Testament (I) is useful. For a more dated, but still insightful treatment of similar matters in the New Testament, J. Gresham Machen’s New Testament: An Introduction (B) is a must. For heartier souls, Donald Guthrie’s New Testament Introduction (A) contains a wealth of detail.

Biblical Interpretation proper A handling of God’s Word is important and so we want to turn to trustworthy guides to help us understand God’s Word correctly. D. A. Carson’s Exegetical Fallacies (I) offers fascinating discussions of the “sins” of interpretation while also offering positive alternatives. Let the Reader Understand (I) by Dan McCartney and Charles Clayton provides a thorough treatment of various issues of interpretation, including how to properly handle different genres of Scripture (poetry, law, history, etc.) and how this relates to worship, witness, and guidance. For a thought-provoking, indepth theological treatment of the Trinitarian basis of the proper understanding of the Bible, readers will profit from Vern S. Poythress’s God-Centered Biblical Interpretation (A).

Church History The Holy Spirit did not begin his ministry in the church with our current generation. He was at work in the church before we came on the scene.

For a quick overview of church history, Bruce Shelley’s Church History in Plain Language (B) will repay the reader. Jaroslav Pelikan’s The Christian Tradition (I) provides a more thorough treatment of the development of Christian doctrine through the centuries. For a helpful discussion of the Reformation, Diarmaid McCulloch’s new volume The Reformation (I), is learned, thorough, and eminently readable. For further focus on the development of Calvinism, see both John T. McNeill’s The History and Character of Calvinism (I) and Philip Benedict’s recent Christ’s Churches Purely Reformed (I). For the development of Christianity in America, the standard for some time has been Sydney Ahlstrom’s A Religious History of the American People (A), which has recently been ably augmented

by Mark Noll’s America’s God (A).

Systematic Theology and Apologetics A good place to begin reading systematic theology would be R. C. Sproul’s Grace Unknown (B), which offers a helpful introduction to the Reformed faith, as does David Hagopian’s Back to

Basics (B). For a different approach and more detailed treatment, Cornelius Van Til’s An Introduction to Systematic Theology (A) is a must. John Calvin’s Institutes of the Christian Religion (I) rightly deserves its place at the foundation of Reformed theology. An updated form of Calvin can be found in the fine work of James Boice in The Foundations of the Christian Faith (I). A stellar example of Protestant scholastic theology can be found in Francis Turretin’s Institutes of Elenctic Theology (A), which served as the primary theology textbook at Old Princeton until it was replaced by Charles Hodge’s Systematic Theology (A) in the 1870s. Dutch Reformed theologian Herman Bavinck’s Reformed Dogmatics (A) is finally getting fully translated into English. Bavinck provides his own summary of this set in Our Reasonable Faith (I). No list of Reformed systematic texts would be complete without Louis Berkhof’s Systematic Theology (I), which is very accessible and provides insight on almost every issue it treats. For an insightful discussion of various theological and historical aspects of the significance of the Westminster standards, see J. Ligon Duncan’s three-volume The Westminster Confession into the 21st Century (I). No Reformed library would be complete, of course, without a copy of the Westminster standards and the Three Forms of Unity on the shelf.

We not only want to include general treatments of systematic theology in our libraries, we also need volumes that address specific aspects of theology or particular matters of concern. On the issue of justification, for instance, R. C. Sproul’s By Faith Alone (B) stresses the need to return to a proper Protestant (and biblical) understanding of justification by faith alone. For a somewhat dated, but nevertheless helpful and thorough discussion of nearly all aspects of justification, James Buchanan’s Doctrine of Justification (A) cannot be surpassed. For an assessment of the current debate over the New Perspective on Paul from a Reformed perspective, Guy Prentiss Waters’s Justification and the New Perspectives on Paul (I) is required reading. On sanctification, R. C. Sproul’s Pleasing God (B) is excellent for the new Christian. If you find you want more after digesting Sproul, a classic volume on the subject is Walter Marshall’s The Gospel Mystery of Sanctification (I), which stresses the centrality of union with Christ to a proper understanding of and appreciation for sanctification.

Apologetics is about the defense of the Christian faith in the face of attack and the critique of other forms of religion and unbelief from a Christian point of view. For a historical overview and selection of significant apologetic writings,

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one of the most useful books is L. Russ Bush’s Classical Readings in Christian Apologetics (I). For a classic example of apologetics at its best, Augustine’s City of God Against the Pagans (A) presents the Christian view of history as linear against the cyclical view of paganism. B. B. Warfield offered his own brand of apologetics in Collected Works of B. B. Warfield (A) and his Selected Shorter Writings (I). As many readers are no doubt aware, apologetics has historically interacted with philosophy so an examination of philosophy from a Christian perspective is invaluable. Two such volumes are Gordon Clark’s Thales to Dewey (I) and Cornelius Van Til’s Christianity and Conflict (I). Van Til’s Christian Apologetics (I) provides an overview of his presuppositional method of apologetics, which seeks to defend an explicitly Reformed understanding of the Christian faith. More recent contributions include William Edgar’s Reasons of the Heart (B) and Scott Oliphint’s The Battle Belongs to the Lord (B) that stress the biblical basis of apologetics and the need for the average Christian to participate in the adventure of apologetics. For an interaction between, and assessment of, the various schools of apologetics, Kenneth Boa and Robert Bowman’s Faith Has Its Reasons (I) and Steven Cowan’s Five Views of Apologetics (I) will prove useful.

Practical Theology What we believe affects how we behave. The best practical direction comes from authors who are steeped in Scripture. A classic in this category include Augustine’s Confessions (B) which virtually invented the category of autobiography. Augustine recognized the central truth that our hearts are restless until they find their rest in God. Other classics include John Bunyan’s The Pilgrim’s Progress (B) and Jonathan Edwards’s biography of David Brainard, missionary to the Native Americans in pre-Revolutionary War America. Speaking of Edwards, his Religious Affections (I) remains helpful.

Written to provide criteria for determining true from false religious affections, it has not been surpassed for insight. Another of the older works of practical theology is Charles Hodge’s Way of Life (B), at one time one of the author’s most popular works.

Practical theology is not limited to the distant past. More recent writers include J. I. Packer, who has written such modern classics as Knowing God (B) and Keep in Step with the Spirit (B) and John Piper (building on the insights of Jonathan Edwards), author of Desiring God (B) and A Hunger for God (B).

R. C. Sproul has provided insights into God’s character with his now classic The Holiness of God (B)

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and provide solace in his Surprised by Suffering (B).

And so we have come to the end of our building project … for now. As Solomon so wisely noted many years ago, to the making of books there is no end (Eccl. 12:12). We have not looked at all the books one may want for a good library. And undoubtedly I have left out many titles that you may think would be better candidates for your bookshelves. But I trust you get the idea. As we seek to build a Reformed library, we should do it to the glory of God (1 Cor. 10:31).

Jeffrey C. Waddington, Ph.D. candidate Westminster Theological Seminary Wyndmoor, Pennsylvania

Book Chart THE BIBLE Beginner God Has Spoken, J. I. Packer Baker Book House, Paperback, ISBN: 0801071283, $18.00 According to Plan, Graeme Goldsworthy InterVarsity Press, Paperback, ISBN: 0830826963, $22.00 Survey of the Bible, William Hendrickson Baker Book House, Paperback, ISBN: 080105415X, $29.99 New Testament: An Introduction, J. Gresham Machen Banner of Truth, Paperback, ISBN: 0851514499, $17.99

Advanced God-Centered Biblical Interpretation, Vern S. Poythress P & R Publishing, Paperback, ISBN: 0875523765, $14.99

HISTORY Beginner Church History in Plain Language, Bruce Shelley Nelson Reference, Paperback, ISBN: 0849938619, $24.99 Sketches from Church History, S. M. Houghton Banner of Truth, Paperback, ISBN: 0851513174, $21.99

Progress of Redemption, Willem VanGemeren Baker Academic Books, Paperback, ISBN: 0801020816, $35.00

Intermediate The Christian Tradition, 5 vols., Jaroslav Pelikan University of Chicago Press, Paperback Vol. 1, ISBN: 0226653714, $21.00 Vol. 2, ISBN: 0226653730, $22.00 Vol. 3, ISBN: 0226653757, $21.00 Vol. 4, ISBN: 0226653773, $22.00 Vol. 5, ISBN: 0226653803, $21.00

An Introduction to the Old Testament, Raymond Dillard and Tremper Longman Zondervan, Hardcover, ISBN: 0310432502, $27.99

The Reformation, Diarmaid McCulloch Penguin Group, Viking Books, Hardback, ISBN: 0670032964, $34.95

Advanced The Inspiration and Authority of the Bible, B. B. Warfield P & R Publishing, Hardcover, ISBN: 087552527X, $24.99

The History and Character of Calvinism, John T. McNeill Oxford University Press, Paperback, ISBN: 0195007433, $24.95

Intermediate Christ of the Covenants, O. Palmer Robertson P & R Publishing, Paperback, ISBN: 0875524184, $12.99

Biblical Theology: Old and New Testaments, Geerhardus Vos Banner of Truth, Paperback, ISBN: 0851514588, $19.99

Christ’s Churches Purely Reformed, Philip Benedict Yale University Press, Paperback, ISBN: 0300088124, $30.00

New Testament Introduction, Donald Guthrie InterVarsity Press, Hardcover, ISBN: 0830814027, $45.00

Advanced A Religious History of the American People, Sydney Ahlstrom Yale University Press, Paperback, ISBN: 0300017626, $30.00

Inerrancy and Hermeneutic, Harvie Conn Baker Book House, Paperback, ISBN: 0801025338, $24.99

America’s God, Mark Noll Oxford University Press, Paperback, ISBN: 0195151119, $35.00

Symphonic Theology: The Validity of Multiple Perspectives in Theology, Vern S. Poythress P & R Publishing, Paperback, ISBN: 0875525172, $9.99

SYSTEMATIC THEOLOGY

BIBLICAL INTERPRETATION Beginner/Intermediate Exegetical Fallacies, D. A. Carson Baker Book House, Paperback, ISBN: 0801020867, $14.99 Let the Reader Understand, 2nd ed.: Guide to Interpreting and Applying the Bible Dan G. McCartney and Charles Clayton P & R Publishing, Paperback, ISBN: 0875525164, $16.99

Beginner Grace Unknown, R. C. Sproul Baker Book House, Hardback, ISBN: 0801011213, $19.99 Putting Amazing Back into Grace, Michael S. Horton Baker Book House, Paperback, ISBN: 0801064007, $15.99 Back to Basics: Rediscovering the, Richness of the Reformed Faith, David G. Hagopian P & R Publishing, Paperback, ISBN: 0875522165, $15.99

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Faith Alone: The Evangelical Doctrine of Justification, R. C. Sproul Baker Book House, Paperback, ISBN: 080105849X, $14.99 Pleasing God, R. C. Sproul Tyndale House Publishers, Paperback, ISBN: 0842349685, $10.95 Intermediate Institutes of the Christian Religion, 2 vols., John Calvin Westminster Press, Hardback, ISBN: 0664220282, $69.95 The Foundations of the Christian Faith, James M. Boice InterVarsity Press, Hardback, ISBN, $35.00 Systematic Theology, Louis Berkhof Eerdmans, Hardback, ISBN: 0802838200, $48.00 Our Reasonable Faith, Herman Bavinck Westminster Discount Books, Paperback ISBN: 0801005132, $23.00 The Westminster Confession into the 21st Century (3 vols.), J. Ligon Duncan Christian Focus, Hardback Vol. 1, ISBN: 1857928628, $37.99 Vol. 2, ISBN: 1857928784,$37.99

APOLOGETICS AND PHILOSOPHY Beginner Every Thought Captive: A Study Manual for the Defense of Christian Truth, Richard L. Pratt, Jr. P & R Publishing, Paperback, ISBN: 0875523528, $8.99 Reasons of the Heart, William Edgar P & R Publishing, Paperback, ISBN: 0875525954, $11.99 The Battle Belongs to the Lord, K. Scott Oliphint P & R Publishing, Paperback, ISBN: 087552561X, $12.99 Intermediate Classical Readings in Christian Apologetics, L. Russ Bush Zondervan Publishers, Paperback, ISBN: 031045641X, $25.99 Philosophy and Christian Faith, Colin Brown InterVarsity Press, Paperback, ISBN: 0877847126, $19.00 Truth is Stranger Than It Used to Be: Biblical Faith in a Postmodern Age, Brian J. Walsh InterVarsity Press, Paperback, ISBN: 0830818561, $16.00 Christian Apologetics, 2nd ed., Cornelius Van Til P & R Publishing, Paperback, ISBN: 0875525113, $11.99

Justification and the New Perspectives on Paul, Guy Prentiss Waters P & R Publishing, Paperback, ISBN: 0875526497, $16.99

Christianity and Liberalism, J. Gresham Machen Eerdmans, Paperback, ISBN: 0802811213, $12.00

The Gospel Mystery of Sanctification, Walter Marshall Reformation Heritage Books, Hardback ISBN: 1589600630, $25.99

Selected Shorter Writings, B. B. Warfield P & R Publishing, Hardback, ISBN: 0875524990, $49.00

Advanced An Introduction to Systematic Theology, Cornelius Van Til Westminster Discount Books, Paperback ISBN: 0875524885, $16.00

Thales to Dewey, Gordon Clark Trinity Foundation Press, Hardback, ISBN: 0940931265, $29.95 Faith Has Its Reasons, Kenneth Boa and Robert Bowman NavPress, Hardback, ISBN: 1576831434, $29.00

Institutes of Elenctic Theology, 3 vols., Francis Turretin P & R Publishing, Hardback, ISBN: 0875524567, $125.00

Five Views of Apologetics, Steven Cowan Zondervan, Paperback, ISBN: 0310224764, $17.99

Systematic Theology (Abridged), Charles Hodge P & R Publishing, Paperback, ISBN: 0875522246, $22.99

Advanced Defense of the Faith, Cornelius Van Til P & R Publishing, Paperback, ISBN: 0875524834, $10.99

Reformed Dogmatics, Herman Bavinck Baker Book House, Hardback Vol. 1, ISBN: 0801026326, $49.99 Vol. 2, ISBN: 0801026555, $49.99 Doctrine of Justification, James Buchanan Banner of Truth, Hardback, ISBN: 851514405, $39.99

Doctrine of the Knowledge of God, John M. Frame P & R Publishing, Hardcover, ISBN: 0875522629, $27.99 City of God Against the Pagans, Augustine Cambridge University Press, Paperback, ISBN: 0521468434, $26.00 Collected Works of B. B. Warfield, B. B. Warfield Baker Book House, Hardback, ISBN: 0801096456 $400.00 – discounted on Baker’s website

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PRACTICAL THEOLOGY (CHRISTIAN LIFE, PREACHING, COUNSELING) Beginner Confessions , Augustine Oxford University Press, Paperback, ISBN: 0192833723, $7.95 The Pilgrim’s Progress, John Bunyan Reiner Publications, Paperback, ISBN: 0192803611, $8.95

Preaching and Preachers, Martyn Lloyd-Jones Zondervan, Hardcover, ISBN: 0310278708, $22.99 Advanced Competent to Counsel?, David Powlison Christian Counseling Education Foundation Journal of Biblical Counseling CD (1977–2001) Win – JBCCDWIN, Mac – JBCCDMAC, $85.00

Way of Life, Charles Hodge Banner of Truth, Paperback, ISBN: 0851512739, $7.99 Knowing God, J. I. Packer InterVarsity Press, Paperback, ISBN: 083081650X, $16.00 Keep in Step with the Spirit, J. I. Packer Baker Book House, Paperback, ISBN: 080075235X, $14.99

The list is based on the pre-seminary reading list published by Westminster Theological Seminary, edited and expanded for Modern Reformation’s purposes. Contributors include Daniel Cason, Diana Frazier, Jeff Waddington, and Mindy Withrow. Many of these titles are available for a discounted price at www.wtsbooks.com.

Desiring God, John Piper Multnomah, Paperback, ISBN: 1590521196, $14.99 A Hunger for God, John Piper Crossway Books, Paperback, ISBN: 0891079661, $13.99 The Holiness of God, R. C. Sproul Tyndale House Publishers, Paperback, ISBN: 0842339655, $12.99 Surprised by Suffering, R. C. Sproul Tyndale House Publishers, Paperback, ISBN: 0842366962, $14.99 When People Are Big and God is Small, Ed Welch P & R Publishing, Paperback, ISBN: 0875526004, $14.99 Called to Ministry, Edmund Clowney P & R Publishing, Paperback, ISBN: 0875521444, $5.99 Intermediate Religious Affections, Jonathan Edwards Banner of Truth, Paperback, ISBN: 0851514855, $16.99 The Christian Ministry, Charles Bridges Banner of Truth, Hardback, ISBN: 0851510876, $31.99 The Journal of Biblical Counseling Christian Counseling Education Foundation Magazine, www.ccef.org. $24 for 1 year subscription Christ Centered Preaching, Bryan Chapell Baker Book House, Hardback, ISBN: 0801025869, $27.99 Between Two Worlds: The Challenge of Preaching Today, John Stott Eerdmans, Paperback, ISBN: 0802806279, $20.00

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Simple Truths

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For more information: Keelan A. Atkinson Garden of Prayer Sovereign Grace Baptist Church Greensborough, North Carolina Keelana2@cs.com

artin Luther said, “We ought to direct ourselves in preaching according to the condition of the hearers, but most preachers commonly fail herein; they preach that which little edifies the poor, simple people. To preach plainly is a great art.” According to Pastor Keelan A. Atkinson of Garden of Prayer Sovereign Grace Baptist Church of Greensborough, North Carolina, “That’s the challenge for us today: to make our message simple.”

“For the contemporary reformed church … our message is weighty, and often it’s more-so presented by scholars. But we need some people on another level that can take what the scholar says and bring it in a way that common people can hear the truth of the doctrines of grace and of the Reformation.” This principle works itself out in a variety of ways in the life of the church. Most visibly, he tries to express this through his teaching and preaching, as well as in interpersonal relationships within the church.

Not only does Pastor Atkinson believe that gospel preaching must be simple, but that it must also clear away false stereotype. “Often when we’re talking about the doctrines of grace you think ‘TULIP’. But immediately, when people hear ‘TULIP’ they’ve already got a [wrongly] preconceived ideal of what we believe, so I repackaged it a little with the ideal of PEPSI: Personal sin, Election, Particular redemption, Security of the believer, and Irresistible grace.”

“One of the problems I’ve seen in the Reformation movement is that, at times, we come across as very dry. I’m careful in this because I don’t believe it’s our responsibility to package [the message], but I do think we need to reassess some of our methods. The gospel has to be presented in a way that is communicable, or at least comprehendible, to the people to whom we proclaim it.”

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One of the areas Pastor Atkinson sees as needing a careful look is in how we instruct and learn from other members of the body of Christ.

The biblical message is “Follow me as I follow Christ” (1 Cor. 1:11). Even though I am to follow the Invisible, I need somebody visible who is following the Invisible. So another thing we did which was really helpful was having everybody be responsible for some form of discipleship. A church in which the individual members do not have some accountability for discipleship, I believe, can become a very unhealthy church. Because what [personal discipleship] breeds is accountability.

Another area that this impacts is evangelism.

I asked every person in the church to make a list of people they would like to see won to Christ, and as they identified those people, we gave them practical steps as to how they were to go after those people. And then we would actually come back and discuss amongst ourselves our list, and how things were going. What this actually did is intensify and develop people even in their own prayer life, because now not only are they praying for the people on their list, but also they are praying for the people on my list and then they’re hearing about the experiences that I had in dealing with some of the people I’m dealing with in trying to win to Christ.

I think it is the responsibility of the believer to communicate the gospel in what I like to call “simple profundity.” We need men and women who will not take away from what [the Reformers] said, but can communicate that truth to common people. ■