Posted on Monday, January 23, 2017 by Todd Pruitt on 1517

 

It sounds obvious I’m sure to say that your pastor sins. The Scriptures demand such recognition after all. And certainly experience confirms that no pastor has escaped the curse of original sin.

 

Yet I wonder if we have become intermittent Pelagians expecting that original sin ought to skip over pastors. Certainly I am a bit conflicted as I write this since I am a pastor. That is, I do not wish to somehow justify my sins or the sins of any other pastor. Nevertheless it seems that when a pastor sins in ways that are common to most regenerate people the response is shock and outrage. Christians are often scandalized when they observe in their pastors some of the very sins they rationalize away in their own lives.  

 

So let us be perfectly clear: pastors are sinners. They can be selfish at times. They can get their feelings hurt and sulk. It has been reported that pastors from time-to-time can become angry. Pastors are capable of being insensitive or irritable. Out of a sinful desire to please others pastors can neglect the needs of their own families. Out of that same people-pleasing desire it is not unusual for pastors to be insecure and sensitive to criticism. Sometimes pastors have conflicts with their wives, their children, their fellow pastors, and church members. Pastors struggle with anxiety and worry. Sometimes pastors will say or write something before they fully consider all the ways that their words may lack proper sensitivity. There are times when some pastors will procrastinate or even forget an important event.

 

That is only a partial list of course. But we must remember that the call to be above reproach (1 Timothy 3:1ff) which the pastor must take seriously is not an expectation for him to achieve sinless perfection in this life. Your pastor is now and will continue to be until the day he dies a man who sins.

 

If you believe your pastor has sinned against you (and if he hasn’t he may well at some point) then please consider the following:

 

1. Assume the best rather than the worst.

You owe this to all your brothers and sisters in Christ. How often, when offended, do you consider that perhaps you have erred in your interpretation of events? How often do you consider the possibility that you misunderstood, misread or judged too harshly? When you feel offended your knee-jerk reaction ought to be to assume the best, even about your pastor.

 

2. Consider your own sins and frailties.

You are your pastor’s fellow sinner. You possess similar frailties and blind spots. Are you as open to correction as you hope your pastor to be? Have you given him the same compassion that you yourself hope to receive? One helpful rule of thumb for entering into any conversation about someone else’s sin is to first reckon yourself to be the worst sinner you know.

 

3. Talk to your pastor.

Many pastors have built up over time a bit of a defensive shield because they are so used to hearing things like “some people have expressed concern,” or “I have heard from some folks…” In my conversations with fellow pastors over the years rare is the one who reports positive experiences of people coming directly to them when they are offended. So go to him. Begin by saying, “Pastor, perhaps I misunderstood but it hurt when you said or did such-and-such.” I can tell you that, unless he is a real jerk, he will appreciate that someone actually came directly to him.

 

When you go to people other than your pastor to express your concern or hurt you a) rob him of the opportunity to repent, b) fail to discover that perhaps you erred, c) miss the joyful experience of a relationship restored.

 

4. Forgive your pastor.

Your pastor, like every sinner, needs grace. He accepts the fact that he is held to a higher standard. That goes with his calling. But just because God will judge him by a stricter standard does not mean that you must do the same. If he sins against you and then repents forgive him freely and joyfully. He will be made a better pastor through his experience of your kindness.

 

5. Distinguish between sins and preferences.

Has your pastor sinned against you or has he simply violated your preferences? This is one of the greatest points of confusion I have found in almost 25 years of ordained ministry. My experience and that of fellow pastors I know is that in those times when someone takes offense it is often not because of sins committed but because of preferences violated. Your pastor has not sinned by disagreeing with you.

 

Consider therefore if you are offended because your pastor actually sinned against you or because he is not extroverted enough or preaches too long? Did he sin against you or did he make changes in the church’s music? Did your pastor sin or did he simply not affirm one of your choices or share a political opinion or give you enough attention? You get the picture.

Please don’t misunderstand. I have and do sin against others just like every pastor. I hate it. I despise my sin. And unfortunately I will continue to struggle with sin until I see Jesus. But over the years the vast majority of the time I have invested in healing relational wounds has not been because I sinned against a brother or sister. The majority of those cases have been the result of my failure (or refusal) to conform to someone’s personal preference.

 

6. Consider the burden of your pastor’s calling.

Do not pity him. Do not feel sorry for him. The calling to be a pastor is a blessing. But it is also a great burden. It is not a burden for you to carry. However, at times of frustration with him remember that he lives his life in a proverbial fishbowl. His actions and words are scrutinized more highly than anyone you know. Again, he does not need pity for this. But to periodically consider this would be good for your soul and a blessing to him.

 

7. Pray regularly for your pastor.

Your pastor is a man under attack. The enemy of our souls hates pastors precisely because they are the ones charged to proclaim the Word of Life, equip the saints for ministry, and do battle with fierce wolves. A pastor doing what pastors are called by God to do will never experience long periods of time without feeling the heat of battle. He feels it on Saturdays when the responsibility to preach God’s Word weighs heavily upon him. He feels it on Mondays when he crashes emotionally and worries that he failed God’s people. He feels it when members of the flock wander after myths. When he tries to sleep at night his mind wanders over all the expectations (his own and those of others) that he did not meet. He needs your prayers. Even Moses needed help keeping his arms raised during battle.

 

* I will be following up on this post with one entitled “Pastor, you are a sinner.”

 

* As I mentioned above, I am referring here to the sorts of sins that are common to God’s people. Sins such as sexual abuse, adultery, financial improprieties, and other clearly disqualifying sins must be dealt with as matters of church discipline and perhaps civil justice. If you know of scandalous sins or illegal behavior on the part of your pastor then you ought to make the elders of your church aware.

 

Posted on Monday, January 16, 2017 by Todd Pruitt on 1517

 

Phillip Jensen has written a powerful reflection on the appalling ugliness of death and the hope of the life to come. The essay was written in light of the death of Jensen's 16-year-old grandson Nathan.

We expect old people to die – it is the way of the world. Yet, when it happens, and happens to somebody we love, there’s still grief and sadness; there’s still loss and hollowness. It’s an appalling challenge to our very humanity. As the poet said: “Any man’s death diminishes me”. Some part of our world, some part of our selves, has been removed and there is no scratch that will satisfy the itch of the amputated limb.

It’s the natural order of things to attend the funerals of the generations before us: our grandparents, our parents, our uncles and our aunts. We come to expect that some of our own generation will die before us: our siblings and school friends, our colleagues and neighbours. We even discuss with our spouse which one of us will die first and what we will do without the love of our life.

 But nothing prepares us for the death of our child; nothing prepares us to attend the funeral of our grandchild. That is not the natural order of things. That is not statistically normal in our modern society. That is not part of our plans or hopes; our aspirations or dreams. He was supposed to attend my funeral not me attend his. He was supposed to carry my coffin not me carry his.

Read the entire piece HERE.

 

Posted on Monday, January 16, 2017 by Todd Pruitt on 1517

 

Once again many of us are talking about the dread evil of child abuse. As recent history proves, churches are vulnerable to predators and must, therefore, take serious measures to protect their children. This means churches must heighten their awareness of the problem, sharpen their policies, and strengthen their resolve to take action.
 

This is the first post of several which will offer a list of actions and attitudes that will go a long way in protecting a church from child predators. Among the issues I will address is what a church is to do with a convicted offender who professes faith in Christ and desires to attend services.
 

We will never be rid of predators so long as we are south of Heaven. Unfortunately churches are typically soft targets. Many predators are skillful at hiding in plain sight. They are successful at what they do precisely because they are good at disguising their wicked actions. So no church should ever assume that it has somehow shielded itself from all risk. But there are many common sense actions churches can take to reduce the risk of child abuse.

 

1. Churches must possess a formally approved child protection policy that is consistently applied.
If your church does not have a formal child protection policy in writing then stop what you are doing and begin the work of securing one. There is no need to reinvent the wheel. There are denominations and churches aplenty which have done the hard work of composing comprehensive child protection policies (CPP). You may contact the church I serve (Covenant Presbyterian Church) and request a copy of our CPP.
 

Of course, a CPP is only as good as the willingness of the church’s leadership to enforce it. Simply having a good policy will not, as though by magic, provide a protective shield against abuse. So, a strong measure of resolve must be employed. And this is not easy. If enforcing a child protection policy consistently is new for your church then you can expect some pushback. Some who have been serving in youth or children’s ministry for years may well resent what to them will seem like restrictive boundaries or a lack of trust.
 

Good communication, therefore, is essential. If your church is adopting a new CPP (or simply beginning to enforce it consistently for the first time) then the appropriate leadership will need to meet with the children’s and youth workers. Explain to them that it is not your desire to communicate a lack of trust in those who serve faithfully. Rather, such policies consistently applied are a necessary feature of church life in a fallen world. You must not allow sentiment to sway you from applying the CPP conistently.
 

It does not matter how well you think you know someone in the church. It matters not how long so-and-so has been serving (Remember what we have already said about successful predators). You must insist that everyone working with children and youth in your church comply at all points with the policy. That includes submitting to a background check. If Aunt Millie who everyone has known for 40 years refuses to comply then she should not be allowed to work with children. Simply put, anyone worthy of working with other people’s children will understand the current climate and willingly submit to the stipulations of a wise policy.
 

A good CPP will include:
A police background check for every worker
A requirement for multiple adults in each room
A strict policy governing bathroom visits
A requirement of church membership for all workers
 

2. Have plenty of windows in your children’s ministry space.

Each children’s ministry room ought to be equipped with a large window on the door and/or on an indoor facing wall so that at any time a passerby can look in and observe the activity. There should be no blind corners in a room used for children’s ministry. The design of your children's ministry space ought to invite oppenness.
 

3. Equip your children’s ministry spaces with cameras.

Each room and hallway ought to have domed security cameras with the images being fed directly onto a computer hard drive. This is for the protection of all involved. I cannot think of a single good reason for a church to not be equipped with this technology.
 

To be continued...

 

Posted on Saturday, December 31, 2016 by Todd Pruitt on 1517

 

Two books occupy my “best book of 2016” position:

1. Brand Luther by Andrew Pettegree
This is the story of how Martin Luther transformed a small backwater town into a publishing power house. It is about Martin Luther. It is about Luther’s world and work. And, yes, like all good history books there are pictures.

2. God The Son Incarnate by Stephen Wellum
I saw yesterday that Carl Trueman proclaimed this volume as his pick for “Book of the Year.” This is theology as doxology and devotion. As I read it I couldn’t help but give thanks given the fact that the Son has been diminished within some conservative circles. I place God The Son Incarnate alongside my other favorite books of Christology: The Person of Christ by Donald MacLeod and Systematic Theology (Vol. 2) by Douglas Kelly. Like the other two volumes, Wellum’s fine book will be one I return to again and again.

 

Hillbilly Elegy by J.D. Vance
It seems obligatory to place this book on the list because so many others have done so. But it belongs on such a list. It is a funny, tragic, and deeply moving memoir.

 

Destroyer of the Gods by Larry Hurtado
Excellent and readable study of what made Christianity so distinctive in the first three centuries by one of the great experts in the field.
 

Two companion volumes from the faculty of Reformed Theological Seminary deserve special attention. If you are a preacher or teacher of the Bible these books ought to be in your library. If you are a Christian who desires to understand the history, content and main themes of each book of the Bible and how they all fit together then you ought to consider trekking through these excellent volumes.
A Biblical-Theological Introduction to the Old Testament, Miles Van Pelt (editor)

A Biblical-Theological Introduction to the New Testament, Michael Kruger (editor)
 

Two books addressing our current cultural crisis made my list this year:
Resurrecting the Idea of a Christian Society by Rusty Reno
Reading Rusty Reno is always a treat. The man has a way with words. But he never stoops to sophistry. Reno is, in my mind, one of the most cogent thinkers on the scene. Reno offers a truly humane vision for our nation that only a Christian moral framework can sustain.

The Fractured Republic by Yuval Levin
Levin is unflinchingly realistic about what ails us as a nation. But he is not unhopeful. Levin, a conservative, challenges the simplistic partisan solutions offered by so many within the pundit class.
 

Two books for younger readers make the list this year. They are both outstanding.
TheOlogy by Marty Machowski

The Radical Book for Kids by Champ Thornton
 

* There is a book that did not make my list but probably would have had I received it earlier. I’m going to add it to the list because of what men I respect have been saying about it. I'm really looking forward to reading The Triune God by Fred Sanders.

 

Posted on Thursday, December 22, 2016 by Todd Pruitt on 1517

Kevin Giles was kind enough to send me the paper he presented at the 2016 meeting of the Evangelical Theological Society. While I disagree with Dr. Giles view of women as office-bearers in the church I very much appreciate his vigilance in speaking up for orthodox Trinitarianism over the years. Of course this is a much longer post than what is typical for MOS. But the current debate over the nature of the Godhead requires careful plodding. I encourage you to read the paper in its entirety. 

 

The Nicene and Reformed doctrine of the Trinity.
(A paper given by Kevin Giles at the plenary forum on the Trinity at the Evangelical Theological Society annual conference, 15th November, 2016 at San Antonia. The other speakers were Dr Bruce Ware, Dr Millard Erickson and Dr Wayne Grudem; Dr Sam Storms presided.)
                                                                                                                                  Kevin Giles    
 

Thank you, Dr Storms, for your welcome. It is a huge honor to be invited to give the introductory address at this ETS plenary forum on the Trinity.
 

In putting my case this afternoon I am going  to speak very forthrightly and unambiguously, as from past experience I am sure Dr Grudem and Dr Ware will do. (1)  Dr Erickson who stands with me in opposing Dr Grudem and Dr Ware’s teaching on the Trinity I am sure will be the clearest in what he says and the most gracious. I speak bluntly because the issues we are discussing are of monumental importance for the evangelical community. I believe what Dr Grudem and Dr Ware teach on the Trinity, and now very large numbers of evangelicals believe, contradicts what the Nicene creed, the Reformation and post-Reformation Protestant confessions and the ETS doctrinal statement teach.
    

To begin my presentation, I make three matters perfectly clear. First, I have no distinctive doctrine of the Trinity. My exposition of the Trinity which follows is simply an outline of what I consider to be the historic, orthodox doctrine of the Trinity as spelt out in the Nicene Creed. I know absolutely nothing about a so-called “evangelical egalitarian doctrine of the Trinity”  
 

What this means is that I have basically the same understanding of the Trinity as the many complementarian confessional Reformed theologians who have “come out” in opposition to Dr Grudem and Dr Ware’s teaching on the Trinity.  What this immediately reveals is that the divide on the Trinity is not between evangelical egalitarians and complementarians but between creedal and confessional evangelicals and non-creedal and confessional evangelicals.
 

Second, I want to state clearly and unambiguously that I think the doctrine of the Trinity has absolutely nothing to say about the relationship of the sexes. I personally do not ground my gender egalitarian commitments on the Trinity and virtually no evangelical egalitarian does.  I have been publishing on women in the Bible since 1975 and I have never appealed to the Trinity to support the substantial equality of the two sexes.
 

The gender complementarian, Fred Sanders, who is giving the lecture on the Trinity after this forum confirms what I say.  On his blog and in a personal email to me he says, “I have not been able to find one sentence where Kevin Giles works to secure his own [gender] egalitarian position by appeal to the Trinity.”
 

I do not appeal to the doctrine of the Trinity because I believe the doctrine of the Trinity is our distinctive Christian doctrine of God, not our social agenda, but why and how the doctrine of the Trinity might inform our doctrine of the sexes, whatever that may be, completely escapes me.  The Trinity is three divine persons, all analogically spoken of in male terms. Why and how we must ask, can a threefold analogically all “male” relationship inform a twofold male-female relationship on earth?  No analogical correlation is possible. The argument just does not make sense. The logic of this argument is that threesomes are the ideal, or male-male relationships are the ideal!! None of us I image would affirm these deductions!
 

The impossibility of correlation is made clear by Dr Grudem in his Systematic Theology. On page 257 in an attempt to make a connection, he likens the Trinity to dad, mum and their one child. In doing so he feminizes the Son - the Son becomes an analogue of the woman.  Worse still, this family picture of God has nothing to do with the revealed doctrine of the Trinity. It sounds more like Greek mythology.
 

This observation takes us right to the heart of what I believe is the fundamental and inherent error in Dr Grudem and Dr Ware’s doctrine of the Trinity; depicting God in human terms, instead of how he is revealed in Scripture.  
My consistent argument for nearly twenty years has been that that if we evangelicals want to get right our doctrine of the Trinity, the primary and foundational doctrine of the Christian faith, we must sharply and completely separate out doctrine of the Trinity and our doctrine of the sexes. They are in no way connected and when they are connected both doctrines are corrupted.  
 

I have not time to discuss1 Corinthians 11:3 in any detail but I am sure this one text does not justify connecting the doctrine of the Trinity and our doctrine of the sexes. This is not a trinitarian text; the Spirit is not mentioned, and it would seem that the Greek word kephale (Eng. “head”) almost certainly carries the metaphorical meaning of “source”. Woman comes from man (Adam) (1 Cor 11:8, 12) and the Son comes “from” the Father.
 

Now my third point by way of introduction. In my presentation, this afternoon I am arguing that what Dr Grudem and Dr Ware teach on the Trinity is a sharp and clear breach with historic orthodoxy as spelt out in the Nicene Creed.
 

There can be no denying that we have starkly opposing doctrines of the Trinity. Dr Grudem and Dr Ware argue on the basis of creaturely analogies for a hierarchically ordered Trinity where the Father rules over the Son, claiming this is historical orthodoxy; what the church has believed since 325 AD. I argue just the opposite. On the basis of scripture, I argue that the Father and the Son are coequal God, the Father does not rule over the Son. This is what the church has believed since 325 AD.  You could not have two more opposing positions. There is no middle ground.
 

When it comes to the doctrine of the Trinity we are not discussing a theological question where one side can assert something and the other side the opposite and resolution is not possible. In this case, there is absolutely no uncertainty as to what constitutes trinitarian orthodoxy. No other doctrine has been more clearly articulated by the great theologians of the church across the centuries and none more clearly and consistently spelt out in the creeds and confessions of the church.
 

The Nicene Creed is the definitive account of the doctrine of the Trinity for more than two billion Christians. It is binding on all Roman Catholic, Eastern Orthodox, Anglican, Lutheran, Presbyterian and Reformed Christians. These 2 billion believers agree that anyone who denies what is taught in the Nicene Creed stands outside the catholic faith, and any community of Christians that rejects what the Nicene Creed teaches is by definition a sect of Christianity.  On this basis, we do not accept Jehovah’s Witnesses as orthodox Christians because they cannot confess this creed, even though like us evangelicals they uphold the inerrancy of Scripture.
 

Be assured, I do not place this creed or any other creed or confession above Scripture in authority or on an equal basis with Scripture. For me, and for 2 billion Christians, this creed expresses what the church has agreed is the teaching of Scripture. I believe every single statement in this creed reflects what the Bible says or implies. In my view, we have in this creed the most authoritative interpretation of what Scripture teaches on the Father-Son relationship.

 

The Nicene Creed of 381.
In this creed, the Son is communally confessed in these words. Note the “we” – we Christians:

We believe in one Lord, Jesus Christ, the only (monogenēs) Son of God, eternally begotten (gennaō) of the Father, God from God, Light from Light, true God from true God, begotten (gennaō) not made, of one being (homoousios) with the Father. Through him all things were made. For us and our salvation he came down from heaven, by the power of the Spirit he was incarnate of the Virgin Mary, and became man.

Let me now highlight seven things this creed says clearly and unambiguously about the Son of God.
1.    First, “We believe in one Lord, Jesus Christ.” These words reflect exactly 1 Corinthians 8:6. In this verse as you all know, Paul makes the Jewish Shema (Deut 6:4), which is a confession that God is one, a confession that the one God is God the Father and God the Son. Again, as you all know Lord/ Kurios is the name of God in the Greek OT. In this confession, we are therefore saying we believe the “one Lord”, identified as Jesus Christ, is God without any caveats, yet not a second God. In other words, we are confessing Jesus Christ to be Yahweh, omnipotent God.
 

In the New Testament Jesus Christ is confessed as “Lord” over 600 times. The title Lord excludes the thought that Jesus Christ is eternally subordinate or submissive God.
This first clause in the Nicene Creed immediately draws to our attention the logical impossibility of confessing Jesus as Lord and at the same time arguing he is set under God the Father and must obey him.  If the Father and the Son are both rightly confessed as Lord, the supreme co-rulers over all, then they are not differentiated in authority. They are one in dominion, rule, power and authority.
 

Let me illustrate the point I have just made. After hearing an Anglican complementarian theologian in Australia put the case that the Son must obey the Father, I asked him how he could confess Jesus as Lord on Sundays in church and then during the week teach that the Son is eternally subordinated to the Father and must obey him? He replied, “ I see no contradiction, the Son is just a little bit less Lord than the Father.”
 

In arguing unambiguously and repeatedly that the Father and the Son are essentially and eternally differentiated in authority, Dr Grudem and Ware contradict the first clause of the Christological confession in the Nicene Creed
 

2.    Second, the Nicene Creed says, “We [Christians] believe in one Lord, Jesus Christ, the only (monogenēs) Son of God, …. Again, we all know that the word monogenēs means “only” in the sense of “unique”; “one of a kind”. The Greek church fathers of course as Greek speakers also knew it meant “only” in the sense of “unique”; “one of a kind”.  None of them thought it meant “only begotten”. What is more, none of them appealed to this word or the texts in which it is found as the basis for their doctrine of the eternal generation of the Son.
 

John uses the word monogenēs of Jesus Christ five times (Jn 1:14, 18, 3:16, 18, 1 Jn 4:9). This designation of the Son was deliberately included in the creed because it explicitly excludes the disastrous error made by all the Arians of various brands, namely that human sonship defines divine sonship. All the Arians argued that because Jesus Christ is called the Son of God he is like a human son, he is subordinate to and must obey his father.  
 

What this clause in the creed is saying is that Jesus’ sonship is not like human sonship. There is something about his sonship that is absolutely different to creaturely sonship.
 

In saying Jesus’ sonship is not like human sonship I am not saying anything novel. The best of theologians across the ages with one voice have insisted that human relationship and human language cannot define God. Our creaturely language is adequate to speak of other creatures but inadequate to speak of the Creator. The fourth Lateran council (1215 AD) made this point very starkly, “For between Creator and creature, no similarity can be expressed without implying greater dissimilarity”. What this means is that human language used of God is not to be taken literally, “univocally”, but analogically.  
 

To argue that human language can define God is possibly the most serious theological error any one can make. It leads to idolatry; making God in our own image.  We evangelicals should not define divine fatherhood and divine sonship by appeal to human experience as liberal theologians are wont to do. We should define divine fathership and sonship in the light of scriptural revelation.  
 

In the New Testament Jesus Christ is called the Son/Son of God to speak of his kingly status, not his subordination. The Reformed theologian and “complementarian”, John Frame, says,

There is a considerable overlap between the concepts of Lord and Son. … Both [titles] indicate Jesus’ powers and prerogatives as God, especially over God’s people: in other words, [the title Son speaks of his] divine control, authority, and presence.  (3)

I agree completely with Dr Frame. I believe the NT calls Jesus Christ “the Son of God” to speak of his kingly status NOT his subordinate status.
 

Dr Grudem and Dr Ware again in stark contrast to the Nicene Creed’s confession that Jesus is the Son in a unique way, constantly and consistently argue that Jesus Christ is to be understood like any human son and as such is subordinate and necessarily obedient to his father.  Note very carefully their theological methodology; they define God in creaturely terms, not by what is revealed in Scripture.
 

In absolutely rejecting Dr Grudem and Dr Ware’s theological methodology I follow the gender complementarian, Dr Robert Letham. He roundly condemns Drs Grudem and Ware in One God in Three Persons, for predicating their understanding of the Son of God on fallen human relationships. He says, this is an Arian argument that must be categorically rejected. He writes,

The Arian argument that human sons are subordinate to their fathers led to their contention that the Son is subordinate to the Father. The church rejected the conclusion as heretical and opposed the premise as mistaken. Rather, [it taught], the Son is equal with the Father in status, power and glory. (4)

Let me say it very clearly; to confess Jesus Christ as the monogenēs, the unique Son, is to say I believe he is not like any human son. He is more dissimilar than similar to all human sons.
 

3.    Third, the Nicene Creed says, We [Christians] believe …the unique Son of God, is “eternally begotten (gennaō) of the Father.
Now we come to what is called “the doctrine of the eternal generation of the Son”, what I and most other orthodox theologians believe is the foundational element in the doctrine of the Trinity.  You can see how important it was to the Bishops who drew up this creed because they have us confessing twice the generation of the Son, once at the beginning and once at the end of the christological clause. This doctrine is like two book ends. I have put the words in bold in my Power Point. Remove these words from the creed and there is nothing to support what stands in the middle.
 

The doctrine of the eternal generation of the Son is affirmed in the Nicene and Athanasian Creeds and by all the Reformation and post-Reformation confessions of Faith and by virtually every significant theologian over the last 1800 years.
 

The doctrines of the eternal generation of the Son and the eternal procession of the Spirit seek to explain threefold eternal self-differentiation in the life of the one God.  It does this by noting that the Bible speaks of the “begetting” of the Son “from” the Father, and the “procession” of the Spirt” “from” the Father.  It is a doctrine arising out of Scripture that explains so much in Scripture. It is an eloquent doctrine. It has very solid biblical support. To argue that the greatest theologians across the centuries have taught a doctrine for which there is no biblical warrant is mind boggling. It is implausible.
 

For the authors of the Nicene Creed, and virtually all orthodox theologians, the primary basis for distinguishing and differentiating the Father and the Son is that the Father eternally begets the Son, and the Son is begotten of the Father. This is the ONLY difference between the Father and the Son the Nicene Creed mentions and allows, and this difference is essential to the doctrine of the Trinity.
 

Both Dr Grudem and Dr Ware openly reject the doctrine of eternal generation. Dr Grudem says it would be best if the words about the begetting of the Son were deleted from the Nicene Creed and from all “modern theological formulations”’ of the doctrine of the Trinity. (5)  Dr Ware says, this “doctrine is highly speculative and not grounded in biblical teaching”. (6)  At this point there is no ambiguity; both Dr Grudem and Dr Ware undeniably say they reject the doctrine of the eternal generation of the Son as it has been understood for 1800 years and thus deny what indelibly and eternally differentiates the Father and the Son.
 

4.    Fourth, we note that immediately after the confession of the eternal begetting of the Son the Nicene Creed says the Son is, “God from God, Light from Light, true God from true God”. What these words assert is that on the basis of his eternal generation the Son is everything the Father is but he is not the Father but the Son. Derivation does not imply any diminution of the Son in any way, or any division or separation between the Father and the Son. These words are in the creed to say emphatically that while the Son is “begotten of the Father”, and “from” the Father he is no way less than, inferior to, eternally subordinated to or submissive to the Father in any way.  
 

To argue that the Nicene Creed speaks of the eternal begetting of the Son to teach the eternal subordination of the Son, as Dr Grudem and Ware do, (7)  is to put it very bluntly perverse. For the bishops who promulgated this creed and all orthodox theologians across the centuries the eternal generation of the Son teaches that the Son is “God from God, light from light, True God from True God.”  The doctrine of the eternal generation of the Son rather than teaching the eternal subordination of the Son teaches the eternal co-equality of God the Father and God the Son.
 

5.    Then fifth, follows the knockout blow.  We believe the Son is “one being/homoousios with the Father”.  This is not a word the Bible uses of the Son. It is an implication drawn from the confession that the Son is “God from God”. Let me explain the force of the Greek word homoousios.
 

All of us share the same human being but we are not one in being. The Father and the Son uniquely are one in being. They are both God in all might, majesty and glory without any caveats whatsoever.
 

If the Father and the Son are one in being this means that they cannot have three wills; they cannot be separated in what they do, the one God cannot be divided into the Father who rules and a Son who obeys, and their glory is one.  The word homoousios allows for no dividing or separating of the divine persons.  It excludes absolutely any possibility that the Son can be eternally subordinated to the Father and thus other than the Father in might, majesty, dominion, authority and glory.
 

None of the various schools of Arian thought in the fourth century could endorse the word, because as fourth century men living in a Greek culture they understood that to confess that the Father and the Son are one in being meant the Father and the Son cannot be divided or separated in any way. Modern day evangelicals who separate and divide the Father and the Son, setting the Father above the Son, accept the term because they do not understand its force. They think it means simply that they have the same divine being.
 

Both Dr Grudem and Dr Ware say that they affirm that the Father and the Son are one in being but at the same time they sharply separate and divide the one God into the Father who rules and the Son obeys, implying two wills in God, and thus in reality deny that the Father and the Son are one being.
 

6.    Six, the Nicene Creed says, of the Son that, “Through him all things were made”. These words reflect exactly the words of scripture (1 Cor 8:6, Jn 1:3, Heb 1:2, cf Col 1:16). For the Nicene fathers the most fundamental division in the whole universe is between the creator and what he creates. These words are thus included in the creed to make the point emphatically that the Son is the omnipotent co-creator, yet as in all things, he and the Father contribute to this work distinctively as the Father and the Son. In this instance, the Father creates through or in the Son (Col 1:16).
 

In contrast, Dr Grudem says, the Son in creation is simply “the active agent in carry out the plans and directions of the Father” (8)  – which is exactly what Arius taught. Dr Ware, says the Son “creates under the authority of the Father”. (9)   I definitely see no support for these assertions in the Nicene Creed and indeed I think the wording of the scriptures and the creed exclude the idea that the Son is the subordinate creator. Scripture speaks of him as the co-creator.
 

Before moving on I must digress for a moment.  Because orthodox theologians seek to take into account everything Scripture says on the divine three persons they affirm “order” in divine life and actions. They agree that nothing is random or arbitrary in God. Scripture speaks of patterned ways God acts. One example that we have just noted is that he creates “through” or “in” the Son and not in any other way. More importantly from Scripture we learn that the Father begets the Son and sends him into the world. Such patterning differentiates the divine persons, not subordinates any one of them. Orthodoxy accepts order in divine life and actions but not hierarchical ordering. This conclusion is confirmed by noting that in the roughly 70 times where the New Testament writers associate together the three divine persons, sometimes the Father is mentioned first (Matt 28:19); sometimes the Son (2 Cor 13:13) and sometimes the Spirit (1 Cor 12:4-6). (10)   
 

7.    Seventh, the Nicene Creed says, We [Christians] believe that “For us and our salvation he [the Son] came down from heaven, by the power of the Spirit he was incarnate of the Virgin Mary, and became man”.

 

In this phrase the creed reflects Philippians 2:4-11.  Jesus Christ, God the Son, had “equality with God [the Father] yet he  

emptied himself, taking the form of a servant, being born in human likeness. And being found in human form he humbled himself, and became obedient to the point of death.

 

What Philippians 2 teaches is the willing and self-chosen subordination and subjection of the Son for our salvation. On this basis, orthodox theologians with one voice insist that the subordination and obedience of the Son seen in the incarnation should not be read back into the eternal life of God. To do so is huge mistake.
 

In the incarnate Son, we meet in the Gospels we see kenotic-God, self-emptied God; the Son of God who came down from heaven. To read back into the eternal life of God any of the human limitations of the kenotic Son, or his obedience to God the Father as the second Adam, is just bad theology.
 

With Athanasius, Augustine, Aquinas, and Calvin, I believe to interpret Scripture rightly we must recognize that in Scripture there is “a double account of the savior”, one in “the form of God” and one “in the form of a servant” and the two should not be confused. What these great theologians concluded is that the kenotic Son does not reveal fully the exalted Son. I agree.
 

The Arians of the fourth century read the Son’s incarnational self-subordination, obedience to the Father as the second Adam and his human limitations back into the eternal life of God.  Dr Grudem and Dr Ware do exactly the same and thus sharply break once again with the Nicene Faith and virtually every major theologian who has written on the Trinity since 325 AD.

 

I leave the Nicene Creed at this point. Before concluding I need to comment specifically on Dr Grudem’s claim in his Systematic Theology, page 251, that the eternal role subordination of the Son has been the church’s doctrine at least since the council of Nicaea in 325. (11)  This is simply not true.
 

“Role subordination” is definitely not found in the 325 or 381 versions of the Nicene Creed as we can see from the quotation on our screen. The word “role” does not appear, nor any synonym, nor the idea.
 

The very first person in history to speak of the role subordination of the Son was George Knight 111 in his 1977 seminal book, The New Testament Teaching on the Role relationship of Men and Women. (12) It was he who first introduced the concept of the Son’s “role subordination” into Evangelical theological circles. It was not known before this time. Many theologians across the centuries have spoken of the “subordination of the Son” but none have spoken of the “role subordination of the Son or the Spirit” before Knight. To have done so before late nineteenth century is impossible because the French word “role” appeared first in English in 1875 to speak of the part an actor plays, and first in the sociological sense to refer to characteristic behavior in 1913. (13) 
 

The more general claim that the eternal subordination of the Son has been the teaching of the church since 325 is likewise objectively false. We have just seen, the Nicene Creed seeks to exclude the eternal subordination of the Son in a number of ways: relationally, the Father and the Son rule as the one Lord; temporally, the Son is eternally generated by the Father and as such is “true God from true God”, and ontologically, the Son is one in being with the Father. The Athanasian Creed is even more explicit. I wish I had time to outline what it teaches. This is summed up when it declares that the three divine persons are “co-equal” God.
 

Then we have all the Reformation and Post-Reformation confessions of faith that likewise seek to exclude the eternal subordination of the Son in a number of ways. With one voice they affirm that the three divine persons are “eternal” and importantly “one in being and power”.  It is not just temporal and ontological subordination they reject but also relational subordination; they teach, the Son is less in power than the Father. The Belgic Confession of 1561 is the most specific, adding that the Son is neither “subordinate nor subservient.”  

 

The words “power” and “authority” often overlap in meaning in English like the words house and home but in both cases the words are not exact synonyms. However, when it comes to divine life the words “power” and “authority” in English and in Greek may be taken as synonyms. If the Son has all power then he has all authority and if he has all authority he has all power. Both terms speak of divine attributes shared identically by the divine persons.  What is more, Paul insists that the Son who reigns over all has “all authority (exousia), power (dunamis) and dominion” (cf. Eph 1:21).
 

“Equality” in being and power, we should also note, is affirmed by the Evangelical Theological Society doctrinal statement to which we have all subscribed.  We ETS members all confess the Father, the Son and the Spirit to be “one in essence/being and equal in power and glory”. To confess that the Father, Son and Spirit are equal in power of course means that one does not rule over the other in any way. The Father and the Son are God almighty, omnipotent God.
 

I also note that Dr Ware stands in opposition to the ETS doctrinal statement in that he rejects “equality in glory”. He says, the Father has “the ultimate supremacy and highest glory”. (14)  For him, the Son is less in glory and for this reason must give “ultimate and highest glory to his Father”. (15)  In saying this he not only denies the ETS doctrinal statement but also the teaching of scripture where the Father and the Son are alike glorified (1 Cor 2:8, Gal 1:3-5, Eph 1:3-5, Heb 1:3, Rev 5:12-13, 7:9-12, etc) and again the Nicene Creed which says the divine three persons “together” [are to be] “worshipped and glorified”.  
 

To be faithful to our doctrinal statement we ETS members we must reject what Dr Grudem and Dr Ware teach on the Trinity.
 

Some of you may be tempted to dismiss what I have argued for one reason or another but please note that on my side now stand dozens of highly respected theologians, some gender complementarians some gender egalitarians, some evangelicals some not.
 

Kyle Claunch from the Southern Baptist Theological Seminary, speaking specifically of Dr Bruce Ware and Dr Wayne Grudem’s doctrine of the Trinity, agrees completely with me that what they teach is not historic orthodoxy. He says their doctrine of the Trinity entails a commitment “to three distinct wills in the immanent Trinity”, (16) an idea proscribed by orthodox theologians. And he adds more significantly that,

[Their] way of understanding the immanent Trinity does run counter to the pro-Nicene tradition, as well as the medieval, Reformation, and Post-Reformation Reformed traditions that grew from it. (17)

 What could be clearer? Clyde Claunch, says explicitly that what Dr Grudem and Dr Ware teach on the Trinity “runs counter” to the Nicene Faith and the Reformation confessions.   This is exactly what I have argued. He and I agree absolutely.
 

I conclude: In the Nicene Creed seven wonderful affirmations about Jesus Christ, the Son of God, are made. I unequivocally endorse them all. I love them. These seven affirmations give content to my faith. I have written in the past and have spoken today to encourage us all to confess Jesus Christ as Lord in these words because this is the faith of the church; what the vast majority of Christians past and present believe is the teaching of scripture.

Postscript.
After I sat down Dr Ware spoke. He began by saying, “I have now changed my mind.” He then went on to tell the several hundred evangelical theologians present that he now endorses the doctrine of the eternal generation of the Son because he now recognizes it has good biblical support. It is foundational to the doctrine of the Trinity!!! It was as if the air had been sucked out of the room. He did not mention me but as I am the only evangelical who has written a book on the doctrine of the eternal generation I take it he was saying I had convinced him that he had been in error and needed to say sorry to the evangelical community for leading it reject the foundational element in the doctrine of the Trinity.
 

After Dr Erickson had spoken, Dr Grudem spoke. He too began by saying that he now believed the doctrine of the eternal generation of the Son and that he would be correcting his Systematic Theology when he revised it!!! I thought to myself, how long will it be before these two hugely influential evangelical theologians will confess that teaching the three divine persons are hierarchically ordered is also mistaken and a threat to the historic faith.
 

On the matter just mentioned, the eternal subordination of the Son, Dr Grudem and Dr Ware stood firm. They argued that “in eternity past”, in his incarnation, and in “eternity future” the Son was necessarily obedient to the Father. This they claimed was what the Bible taught.
 

Professor Erickson spoke after Dr Ware. He made three points. He first argued that if the Son’s subordination in “role” or “relations” was necessary and eternal then it was ontological. Second, that many of the things Dr Grudem and Dr Ware argued were logically inconsistent. And third, that Dr Grudem and Dr Ware’s appeal to the Bible was all too often illegitimate. The texts to which they appealed to support their views did not say what they claimed.
 

In the very brief time at the end of the forum for exchange between the four speakers Dr Ware took me to task on two matters; Dr Grudem did not address me. It was as if I had not spoken. Dr Ware first said that unlike me he made a clear distinction between the words “power” and “authority”. He accepted that the Son was “equal in power”, as the ETS doctrinal statement ruled, but not in “authority”. In the minute I had to reply I asked him could he say that men and women were “equal in power” since basic to his position was the Father-Son relationship (for him not me) prescribes the man-woman relationship?  He made no answer.
 

Second, he accused me, as he had in his talk, for making an invalid distinction between the Son as he is revealed in history (his incarnation) and as he is in eternity. He said this implied that what was revealed in scripture was not a true revelation of the Father-Son relationship for all time.  For him, he said, “everything” we learn of the Father-Son relationship in the Gospels speaks of what is true in eternity. In reply I asked him did he believe the Son in heaven got tired, was ignorant of certain things, went to the bathroom and could die? He replied, “Of course there must be some differences”.  What this means is that we simply disagree on what in the revelation of the Son in history eternally true and what is not. I follow what is said in Philippians 2:4-1; in eternity the Son is “equal” to the Father in all things, in becoming man he took the “form of a servant” and became obedient to the Father to win our salvation. In eternity he is not a servant/slave. He rules as Lord and King.
___________________________________________________________________________________________________________

  1.In my public presentation, I omitted this paragraph and the one on what Dr Fred Sanders wrote to me because of time constraints.
  2.Such as Robert Letham, Carl Trueman, Fred Sanders, Liam Goligher, Aimee Bird, Keith E Johnson, Stefan Linbad, Todd Pruitt, Michael Horton and Rachel Miller.
  3.John M. Frame, The Doctrine of God, Phillipsburg: P&R, 2002, 658. Italics added.
  4.“Eternal Generation”, in, One God, 122.
  5. Systematic Theology, 1234.
  6. Father, Son and Holy Spirit, 162.
  7. Systematic Theology, 251-252, 1234, Countering the Claims, 239-240, Evangelical Feminism, 210-213;
  8. Systematic Theology, 266.
  9. “Equal in Essence, Distinct Roles: Eternal Functional Authority and Submission among the Essentially Equals Divine Persons of the Godhead”, JBMW, 2008, 13.2, 49.
  10. See the very full account of this phenomenon by the complementarian theologian, Roderick Durst, Reordering the Trinity: Six Movements of God in the New Testament, Grand Rapids: Kregel, 2015.
  11. Systematic Theology, 251-252.
  12. Grand Rapids; Baker, 1977.
  13. www.dictionary.com/browse/role.
  14. Father, Son and Holy Spirit, 50, 65. In this book time and time again Dr Ware speaks of the “supremacy” of the Father and often of his “priority” and “preeminence” in the Godhead. For him the divine persons are not “co-equal’ as orthodoxy with one voice asserts.
  15. Ibid., 6755
  16. “God the Head of Christ”, in One God, 88.
  17. Ibid.

Posted on Monday, December 12, 2016 by Todd Pruitt on 1517

The following is a guest post from Dr. Mark Jones concerning John 6:38 and those who use it to advance the notion of eternal relations of submission and authority within the Godhead.

 

“For I have come down from heaven, not to do My own will, but to do the will of Him who sent Me.” – John 6:38
 

Those holding to the eternal submission (or subordination or ERAS) of the Son reason that a verse like John 6:38 is more consistent with their view.
 

I think ESS undermines the classical view of God’s will as identical with his essence. God’s will is one, indivisible act. Because God is simple and his will is identical with his essence, there cannot be different acts of willing in God. There can be no such thing as eternal submission in God when his will is understood as one, indivisible act. It makes as much sense to say the attributes of power or authority submit as it does that a will can submit among the three persons. There is no difference between God’s will and his knowledge, power, authority, etc. (Hence Grudem has to question whether “authority” is a divine attribute proper to all three persons – an incredible move).
 

Now, how do we understand the language of John 6:38 in an orthodox way that shows you don’t have to go in the direction of Wayne Grudem, Bruce Ware, et al who think the plain reading of this text (and others like it) is consistent with or proves the eternal submission of the Son?
 

Since God has one will, but God is three persons, we hold that the external works of the Trinity are undivided: opera Trinitatis ad extra sunt indivisa. However, because they have several subsistences (modus subsistendi), each person may perform different works, though we should note all three persons concur in every work. Thus, the Father raised Christ (Rom. 4:24; Col. 2:12-13); Christ raised himself (John 2:19; 10:17-18); and the Spirit raised Christ (Rom. 8:11).
 

Yet, the Son, not the Father, comes down from heaven (Jn. 6:38).
 

In the incarnation, for example, the act is willed by the three persons, but the act terminates upon the Son. Reformed theologians have claimed that the undivided works ad extra often manifest on one of the persons as their terminus operationis.
 

ESS proponents have trouble understanding how the Son can do the will of the Father apart from their own construction of eternal subordination.
 

Grudem, Ware, et al are not just speaking of some ad extra reality whereby the God-man submits to the Father. They are looking at that reality and deducing (“theologizing”) that there is an eternal ad intra submission of the Son to the Father (and run into the obvious problems of Rahner’s rule, among other things). We are not told how this can “work,” however. In fact, no one to my knowledge has answered this question of how in eternal relations, between three persons, who share the same essence (and thus share the same will) there can be “submission.” Many have asserted such a construction, but they have not developed the position or explained how it can work. I have even asked this question of Fred Sanders, but I open it up to anyone who has an answer.
(https://calvinistinternational.com/2016/06/15/propositions-questions-fre...)
 

“Not to do my own will but the will of him who sent me”
 

This is where classic Christology comes into the picture. Here, a plain reading of the text suggests multiple wills. Christ distinguishes his will from the will of the Father. If you go with Grudem, Ware et al then you can affirm eternal subordination but you have to give up the doctrine of God (one will) and orthodox Christology (two wills in Christ). Ware holds (against orthodoxy) that volition is a property of person, not nature.
 

In my view, it is far more preferable to argue that Christ (single subject) is speaking here of his human will submitting to the will of the Father. This is hugely important for our doctrine of justification by faith. The obedience of Christ must be true human obedience. His human will must undergo the tests and trials of the Second Adam and he must show himself to be faithful. If Christ has one will – as some have argued or implied – then he has a divine will only. This jeopardizes our soteriology because when he is choosing to obey he is not really faced with difficult choices since his will is divine. And since the divine will is coextensive with all of God’s attributes, his obedience was a mere phantom. You end up with a sort of Docetic Christology and, I’m afraid, even more heresy.
 

But if you argue, as the orthodox do, that Christ here is speaking of his human will, how can we bridge his language of “coming down from heaven” with his language of “not doing my own will but the will of him who sent me”?
 

In other words, the “sending language” is the crux of the matter. How and why is the Son “sent”? Because of the principle of subordination in the Trinity? There is a better option.
 

Christ is one person with two natures. As such, each nature possesses its own will. The Son comes down from Heaven. But now that he is speaking in the flesh (as God-man), the person is speaking according to the human nature (“my will” = human will). The nature is not speaking, but the person speaks according to the human nature.
 

As orthodox Christology goes: Christ has two wills, not one. (Brothers) we are not monothelites. The sending of the Son is by the Father, but since the Son and the Father share the same divine will, the act of sending is willed equally by the three persons. However, as noted above, in light of the fact that God’s works are undivided, this ad extra work of sending manifests one of the persons (i.e., the Father in this case) as the terminus operationis. The undivided works of the Trinity are in jeopardy according to the position of Grudem, Ware et al.
 

Now why the Son is sent and not the Father or the Spirit is quite obvious, which goes back to Aquinas but is followed by the Reformed. The idiōmata (proper qualities) and titles by which the persons in the Trinity are distinguished should be kept and preserved distinct. The Son of God is more appropriately the Son of Man and the Son of a woman. It would not be “fitting” if there were two persons in the Trinity who both bear the title of “Son,” which would have been the case if the Father or Spirit had become incarnate. If the Holy Spirit had become incarnate, there would be two sons: the second person by eternal generation and the third person by an incarnation in time. This is not “fitting.”
 

The Son is “sent” (as an act of God’s will) in order to preserve the order of subsistence among the three persons. The Son becomes incarnate since the Son is “from” the Father in his manner of subsistence (hence: eternal generation). The order of subsistence reflects the order of their work and their works (missions) reflect the order of subsistence.
 

There are other reasons why Christian theologians over the ages have argued for why the Son became Mediator, but none of these theologians have spoken of an eternal submission. “Fittingness” not “submission” has been the usual reason and to me offers the best explanation since it allows us to keep an orthodox view of God and the Trinity.
 

Returning, then, to the text: “For I have come down from heaven, not to do My own will, but to do the will of Him who sent Me.”
 

Based upon my construction above, we can maintain the two wills in the God-man, and thus remain orthodox. We can also maintain that since he had two wills, the will spoken of here is his human will, which means his obedience was truly human and thus vicarious for our salvation. Christology and Soteriology are both protected. But, more than that, we can see how the one will of God functions in light of three persons and their order of subsistence. The Trinity and our doctrine of God is also protected. Once you go down Grudem’s path, the price to pay is very severe indeed. All of the loci mentioned above need to be re-worked. They can argue as loudly as they want that they affirm one will in God, but their theology undermines that affirmation in several key ways.
 

At the end of the day, Grudem, Ware and I have to do some theologizing when it comes to John 6:38 and other texts. They still “theologize” in their Biblicism. No text is so obvious that we can simply give up our classical understanding of the Trinity, God, Christ, etc., in favor of the “obvious” or “clear” meaning of the text. If your theology of “perspicuity” leads you to compromise classical orthodoxy in several key areas of theology, perhaps it is time to call your “perspicuity” by another word: heresy! And when theologians become stubbornly incorrigible in the face of countless critiques of their unorthodox views, then raising the possibility that heresy is being spread is not inappropriate in my mind.
 

Posted on Monday, December 05, 2016 by Todd Pruitt on 1517

 

One of the unfortunate features of the current Trinity debate is the moaning over “tone.” Such a complaint fails in at least two ways. First it fails in not affording proper weight to the content of the debate. In generations past men were willing to be exiled and physically mangled for defending Trinitarian orthodoxy. Second the complaint fails by way of chronological arrogance. What I mean is that the history of the church owes much to those who regarded vital theological debates as matters worth fighting for. Martin Luther would be thoroughly excoriated by today’s tone police as would Calvin and Athanasius before them. And Machen? Well, he would have been shamed out of all influence in the church.
 

In the last few days the reformed(ish) and coalition(ish) blogosphere has been all a flutter with praise for Fred Sanders' excellent and devastating review of the latest balderdash from Richard Rohr. If you have not read Dr. Sanders' review you really ought to, especially if you are one of those progressive PCA folks who like quoting Rohr.
 

What is curious about the praise pilling up for Sanders’ review is that much of it comes from folks who succumbed to a serious case of the vapors over the tone of this summer’s debate. It's very curious. Both Sanders’ review and the recent debate concern the doctrine of the Trinity. Both are responses to men who affirm the Trinity but whose formulation of such departs from biblical orthodoxy. But, as it turns out, one of the offenders (Rohr) happens to be outside the protected circle of precious coalitions and councils making his doctrine safe for strong condemnation and mockery.
 

It leads me to believe that perhaps a bit of inconsistency is at work.
 

The author of a recently discovered blog which has given me no small amount of joy writes about this very thing:

We are so flaccid in our day that much of what passes for Christianity is vulnerable to the teaching Sanders so easily dismisses. I say that in connection to the debate on the Trinity because we all know a review like Sanders’ could not be made of someone securely lodged within the Gospel Coalition, and the very suggestion would be outrageous. That is still a strength: is anybody of the TGC tribe going to decry Fred Sanders for his tone and the fact that he did not publish his review in an academic journal? I actually think his tone is exactly right, and I also think his tone is probably what saved his review from being doomed to obscurity in a theological journal. Congratulations to him and to them.

What else, however, is the attitude toward doctrinal formulation that Ware and Grudem exhibit, and what shall we say of their enablers? Is the difference more than a difference of degree? Distractions and prevarications to gloss over the chaos of private interpretation and maladaptive, innovative appropriations of Christian teaching strike me as the wrong approach and of the same substance as what Sanders exposes.
 

Posted on Thursday, December 01, 2016 by Todd Pruitt on 1517

 

The annual Southern California Reformed Baptist Pastor's Conference was recently held in La Mirada, CA. Stefan Lindblad was the keynote speaker. You can listen to all the sessions HERE.

 

I want to especially highlight sessions 3 and 7.

 

Session 3: “The Knowledge and Will of God: One or Three?”

 

Session 7: “An Evaluation of One God in Three Persons ed. by Bruce Ware and John Starke."

 

Posted on Thursday, November 17, 2016 by Todd Pruitt on 1517

 

Recently the Reformed Theological Seminary hosted a conference in Houston, TX on the doctrine of the Trinity. Rachel Miller, who attended, has written two quite helpful summaries. The FIRST is a summary of the content of the sessions. The SECOND is a deeper analysis of the content. They are well worth reading.

 

Posted on Monday, November 14, 2016 by Todd Pruitt on 1517

We continue to hear that the most notable feature of the Trinity debate which touched off this summer is the "unfortunate tone" of the meanies here at MOS. As we have noted repeatedly on this site the real "tone" problem exists on the side of those who have actually accused those who deny ESS of being heretics and "threatening the Bible and the Trinity." I suppose having certain well-placed friends insulates you from actually being held accountable for your words.