Jay Adams: Marriage is to Solve the Problem of Loneliness, and My Thoughts on Liberating Simplicity
Recently, I had reason to be concerned with the whole issue of divorce and remarriage. I’m just one of those strange guys that thinks God’s opinion matters in how we conduct our lives; in fact, I believe the Bible calls it “walking in the Spirit.” That is, I believe walking in the Spirit is the same as walking according to the will of God as revealed in the Scriptures. Also, I’m old enough to conclude, as I have observed the landscape of life over the past 53 years, that confusion and indecision is bad, and wisdom that leads to doubtless direction is good; you are usually at peace with yourself and the results are mostly favorable. And if the results are not favorable from a pragmatic perspective, our primary goal of pleasing God is still intact anyway; it is always a win / win proposition.
So why would I go out and buy a book (“Marriage, Divorce, And Remarriage In The Bible” by Jay Adams) instead of just looking in the Bible myself? Well, because God’s will in every situation is not always easy to ascertain in the Scriptures. Some life issues are complicated, and God has this really neat system where he pays certain men to study the Scriptures full-time and document what they find, so that layman like myself can get this all-important information in a timely fashion while confirming the conclusions with our own Bibles. Granted, in our day, most of the men that God has blessed with this privilege have squandered the call and continue to come up with better techniques in doing so, but Jay E. Adams is not among them. In fact, though my own situation is extremely unique, somehow, I assumed I would find his (Adams) book a useful tool in finding God’s will and I was right. Confusion bad. Clarity good. Me happy.
But this is really a post about simplicity that liberates. Over the years I have had the privilege of counseling people and watching their response as I unapologetically give them God’s solution from the Scriptures. I never get weary of seeing their response when they find out their dilemma is not nearly as complicated as the world and lame theologians made it out to be. They get this wide-eyed look, then they look down at what you showed them in the Bible on their lap, then they look up at you again, repeating this process several times in some cases. It’s called hope. It’s the halo data you see when a captive to confusion has been set free. It’s the look you get when a person realizes that God’s wisdom supplies a way out according to the Lord’s purposes.
I was reminded of all of this as I approached chapter two of Dr. J’s book. The very title of the chapter stopped me dead in my tracks: “What Marriage Is All About.” Oh my, If only I had a dime for every theory that attempts to answer that question! (why did a picture of Oprah appear in my mind? Weird). But what stopped me in my tracks even more was Dr. J’s biblical answer to the question: marriage is to solve the problem of loneliness. That’s it? Now I was the one with the before mentioned deer-in-the headlight look. Yes, in fact, Adams refers to it as a formal biblical covenant: “The Covenant of Companionship.” He cites Genesis 2:18 to make the point that man is not wired to be alone. By the way, as I was confirming this information I discovered that the English spelling for the Hebrew word “alone” in Gen. 2:18 is B-A-D (according to “E-sword”). That doesn’t mean anything, I just thought it was interesting. Furthermore, I found his assertion that this simple purpose for marriage was an actual covenant in the Bible to be rather bold as well, but in his typical mode of operation, he backed-up this assertion well with Proverbs 2:17 and Malachi 2:14; both of these references specifically link the idea of companionship with the marriage covenant.
So, on one page only, I was taken aback thrice. But now I confess, my surprise came from a bad memory. You see, though much truth in the Bible is simple, the ramifications are profound. The problem of loneliness is profound. Let me explain. I recently experienced the great joy and privilege of accompanying my son-in-law (David) and my daughter on a road trip in which he had several speaking engagements. One night, we stayed at a bed and breakfast owned by friends of David, and that night, several people were invited over for fellowship. As we sat around a large table after dinner, David suggested that every one present share their testimonies. One lady was single for reasons unknown to me, but after sharing how she came to know Christ she began to tell the strangers sitting there about a nemesis in her life: loneliness. As she began to share in regard to this her countenance quickly morphed into an expression of utter despair and she began to openly weep. When this event was brought back to mind as I pondered the Adams thesis I remember her face like I saw it yesterday and a portion of her pain is still with me.
But let’s talk about my failure that night as well. The healing, hope, and encouragement I could have given her that night from the simple truth of God’s word is an unfortunate omission that goes on way too much in Christianity. I could have told her why she felt the way she did, and what God wanted her to do about it. I could have also shared yet another simple, but profound truth that Adams shared on the very next page of that book: singleness and marriage are both gifts (1Cor. 7:6,7), and as Christians, we are commanded to practice our gifts. If one is called to be single, they need to practice that gift, if one is called to companionship, they are called to practice that gift as well. Yes, I could have explained her pain, and tempered her self-pity with God’s loving direction, but I sat in ignorance. Two simple pages – so much pain.
But more can be said of this in something I did right on another occasion. A single man approached me who was being counseled by a pastor in regard to his struggle with being single. Here is where I must practice restraint because I will inform you that I have been known to vent my frustration a time or two on this blog. The young man was being counseled by his pastor that his struggle was due to evil desires from an idol in his heart that was causing him to desire companionship with a woman more than Christ, and if he used Scripture to see more of Christ, his desires would be reoriented, or realigned with a proper desire for Christ, and thus eliminating the struggle at hand. Sigh. Do I really have to expound on the problem here? And how it effects the lives of Christians in profound ways? The desire didn’t come from an idol, the desire came from a void that the Bible fully explains in very simple terms. My counsel to him was to worship Christ by getting married immediately. He looked at me like I was crazy! It was just really all kinds of fun, especially when I told him it might be necessary to change churches because the church where he was attending lacked sufficient candidates, and his pastor was a bozo.
But I did fail on one wise. The young man honestly related his fear that he would fail at marriage. I could have told him that we are gifted at marriage / companionship; it’s a spiritual gift, and God has given us all the spiritual resources we need to be successful at it if we will only obey. Yet another simple, profound, biblical truth that is not always easy to accomplish – it takes effort on our part that goes way beyond the mystic management of heart idols.
By the way, he got married a short time later, and I wasn’t invited to the wedding! Oh well, such is ministry.
paul
John Piper Pleads for Evangelicals Everywhere to be Saved in His 6 Minute Gospel
There is a video widely circulated throughout the internet called “The Gospel in 6 Minutes.” It is excerpted from a sermon by John Piper called “God Strengthens Us by the Gospel.” Apparently, it was delivered in September of 1997, and till this day, the title of the sermon that inspired the video has not even raised a brow. “Strengthened by the gospel”? “Us” would be Christians, “strengthened” would be sanctification, and “gospel” would be the good news that saved us.
That’s what Piper believes. It’s the doctrine of Gospel Sanctification. I could post-up just on the title. Regardless of the apostle Paul saying on numerous occasions that the gospel is the foundation of our faith that we build on (Rom. 15:20, 1Cor. 3:10-12, Heb. 6:1), Piper’s title would suggest that’s not the case. The premise that the same gospel message that got us into the kingdom, now sanctifies us, has very serious ramifications in regard to life and godliness. First, if you extrapolate this concept to its logical conclusions (a lost art in today’s church); the gospel is the message God uses to justify us, so, if we are sanctified by the same, an on-going justification would be required for our everyday walk with God. Sure, you could still call it sanctification because it grows as opposed to being a particular point in time, but what drives it is continual justification. Therefore, and think about this, justification is not a onetime event, it is ongoing.
Secondly, justification is monergistic (a complete and total work of God ALONE), so, that would limit sanctification to the same tenets of justification; namely, by faith alone! Are we sanctified by faith alone?
Thirdly, would a rejection of sanctification by faith alone short-circuit justification? Do we, therefore, have to believe in a monergistic sanctification by faith alone to be saved?
Fourthly, if we could not obey to be saved, and we are sanctified the same way we are justified, then who does the obeying? It couldn’t be us, right?
So, let me sum-up in regard to Piper’s title with five interpretive questions: Is sanctification by faith alone? Is sanctification by faith, and our works, a false gospel? Do we have to be saved daily? (as stated by a proponent of GS in a chapel sermon at SEBTS entitled “Playing With the Box” in which he plainly said that we need daily salvation). Who obeys? How does sanctification by faith alone function? Are these not questions that effect the very core of how we function as Christians? The guy preached this message when? His buddies are who? Am I here right now?
Am I seeing too much in a mere title? Well, let’s see. The video excerpt is divided into four parts: Let’s start with the first part: “What is the Gospel?”:
“What’s the gospel? I’ll put it in a sentence.
The Gospel is the news that Jesus Christ, the Righteous One, died for our sins and rose again, eternally triumphant over all his enemies, so that there is now no condemnation for those who believe, but only everlasting joy.
That’s the gospel.”
See anything missing? It’s the same thing that’s missing in 99.99% of all gospel presentations by proponents of Gospel Sanctification: repentance. Some time ago, I stumbled upon a video of John MacArthur verbally flogging Rick Warren for the absence of repentance in his (Warren’s) gospel presentation. Hmmm. But remember, Piper and Mac are buddies, and besides, Rick Warren is not a rock star in Reformed circles. But never the less, proponents of GS believe in what they call “deep repentance.” I am not going to stop here to explain it, but suffice to say that it would be very difficult to insert into a gospel presentation because of its complexity. However, I am seeing a movement among some proponents to attempt to implement the concept into the presentation of the gospel. In other words, they pass on mere repentance, but they want to implement deep repentance (sometimes referred to as “intelligent repentance”) instead. Like I said, for now, I’m going to pass on an explanation, but let me at least give you this snippet: it involves repenting of “good works” in order to be saved. And trust me, they don’t want you doing any good works in sanctification either.
As an aside, let me interject another example that is slightly off-subject. Missing from the transcript (from Piper’s website) that I am using for this article, Piper makes this statement: God entered history IN Jesus Christ [slightly paraphrased]. Is that true? Did God enter history “in” Christ? This is a term that I am often hearing among proponents of GS, this whole “God IN Christ” business. When I ask them to clarify; in every case, they quickly say, “I didn’t mean it exactly that way.” Perhaps, but I am not the only one who is concerned that the Trinity is being distorted by an unbalanced view of soteriology in reformed circles (see page 192, “Future Isreal” by Barry E. Horner). More than likely, Piper was referring to the Christocentric hermeneutic that is also a staple tenet of GS doctrine, of which Horner also expresses concern on the same page of his book cited above. As we proceed, you will see a major element of my thesis here; to be specific, this doctrine continues to get stranger and stranger, almost daily, while mainline Evangelical leaders seem glibly oblivious.
Now we move to the second part of the video: “You Can’t Outgrow the Gospel”:
“You never, never, never [actually, he repeats “never” 23 times; think it‘s important to him?] outgrow your need for it. Don’t ever think of the gospel as, “That’s the way you get saved, and then you get strong by leaving it and doing something else.”
No! We are strengthened by God through the gospel every day, till the day we drop.
You never outgrow the need to preach to yourself the gospel.”
I think this statement clearly reiterates my opening description of Gospel Sanctification, but what does he mean by “leaving it and doing SOMETHING ELSE.” What is the “something else”? Well, it’s ANYTHING ELSE but the gospel, obviously. And I do mean anything else. For an Idea, read Paul David Tripp’s (the reining prince of Gospel Sanctification) explanation of what the OTHER THINGS are in “How People Change,” pages 23 thru 36. On page 27, he says that the mere act of changing our thinking to biblical thinking is activity that “omits the person and work of Christ as savior.” Stop right there. This concise statement answers two of my interpretive questions: who does the obeying in sanctification? Well, since the relatively passive activity of changing our thinking omits the “work of Christ,” obviously, Christ is doing the work and not us. Comprender? Also, is sanctification by faith and works a false gospel? Yes, because, according to Tripp, it omits “Christ as SAVIOR.” Right? Also, let me mention that Jerry Bridges, another propagator of GS, coined the phrase “you must preach the gospel to yourself everyday” as Piper eludes to it here. This is often Jerry Bridges’ prescription (and most other advocates of GS, especially Dana Stoddard) for people who struggle with assurance of salvation, as opposed to the obvious biblical prescription of examining behavior / thinking and doing something about it. Is this not a major, ground-level issue in our Christian walk? Why doesn’t anybody care? I am truly perplexed!
We now move to the third part of Piper’s six-minute gospel: “How the Gospel Strengthens”:
“Here’s an illustration, and I use it not because it’s any big deal to speak from my life, but because it’s what I walked through and where I most pointedly in the last year experienced the power of the gospel to make me strong. (Many of you are walking through things much heavier than prostate cancer—much heavier.)
Do you remember the verses that I shared with you back in February that were almighty for me? It was that moment right after the doctor says, “I think we need to do a biopsy,” when this stab of fear comes. It didn’t last long, mercifully.
And then came—what? 1Thessalonians 5:9-10. It’s just as pure gospel as you can get.
God has not destined you for wrath, but to obtain salvation through our Lord Jesus Christ,who died for you so that whether you wake or sleep you will live with him.
Settled. Peace like a river.”
This clearly demonstrates how the doctrine of Gospel Sanctification has changed biblical counseling. Instead of biblical directives, the attempt is going to be to find the right gospel “picture” (see the transcript from Piper’s address to the 2010 T4G conference) that fits the individual’s “need” at that time. I have witnessed this reality first-hand in actual counseling situations. I was also in a Reformed church one morning that propagates GS, and heard an elder of that church testify to how God miraculously turned a marriage around in the first meeting when he “showed them the gospel” from a particular Bible text. The couple were Christians who came to that church for counseling. In the transcript that I am working from, which came from Piper’s website; his comment in the same section as follows, was left out: “That’s why the Bible is so thick, there is a gospel presentation for every need of life” [paraphrased]. The fact that the doctrine of Gospel Sanctification is radically changing what goes on in biblical counseling offices should greatly alarm the Evangelical church. For instance, most Evangelicals who show-up at one of these counseling offices will be dealt with as if they are not even saved; being Evangelicals.
We now move to the fourth and final section of the Piper video: “A Plea to Believe”:
“I know that there are people reading this [edited for written form] who are not trusting Jesus Christ, and therefore can only expect condemnation. So I’m just going to plead with you here at the end, lay down that rebellion. Lay it down. And simply embrace the gospel that Jesus Christ, the Son of God, the Righteous One, died for your sins. He was raised on the third day, triumphant over all his enemies. He reigns until he puts all of his enemies under his feet. Forgiveness of sins and a right standing with God comes freely through him alone, by faith alone.
I plead with you, don’t try to be strong in your own strength; it will not be there when you need it. Only one strength will be there—the strength that God gives according to the
gospel.
Don’t put it off. “
Piper begins this section with the following: “I know that there are people reading this who are not trusting Jesus Christ, and therefore can only expect condemnation.” In context, what does he mean that they are not “trusting Jesus Christ”? Well, he continues: “Forgiveness of sins and a right standing with God comes freely through him alone, by faith alone.” So, who is he talking to? I’m glad you asked, he continues in the very next sentence: “I plead with you, don’t try to be strong in your own strength; it will not be there when you need it. Only one strength will be there—the strength that God gives according to the gospel.” He is talking about being strong, or strengthened, in regard to “us” (remember the title of the sermon that the video was excerpted from? “God Strengthens Us by the Gospel”). In other words, exerting our own effort in the sanctification process, and especially apart from the gospel, will result in “condemnation.” This is a plea for any person who believes in synergistic sanctification to be saved. Also note how he uses expressions of justification and sanctification interchangeably. The topics of his paragraphs in the same general context often look like this: Justification, sanctification, justification, sanctification. Likewise, Piper and many others such as Paul Tripp often use justification verses to make points about sanctification. I have cited many, many, examples of this in previous articles, and a prime example would be pages 64 and 65 of “How People Change.”
I only have one plea for myself: among all of my Southern Baptist brothers (Al Mohler etc.), and Reformed guys like Piper, MacArthur, RC Sproul, Michael Horton (if you move on from the gospel to anything else, you loose both sanctification and justification [that means you ain’t saved], see page 62 of “Christless Christianity”), etc; who have been hanging out together, would somebody figure out who’s saved and who isn’t? I would like to know who I can follow horizontally. Or, are these issues just not important? Or, do I just need to shut-up and be mesmerized by expert pontification?
paul
Sanctification: Where is the Battleground? Heart, or Flesh?
Today, there are two diverse theories in regard to where, and how we fight sin in the sanctification (growing process of our redemption) process. To surmise that this issue is not important would be outwardly rejected by any and all Christians, but yet, Christianity is functioning as if the issue is of no import; no one is saying anything. Strange, for if you would ask what God’s primary will for us is, the answer would be: “For this is the will of God, your sanctification” (1Thess. 4:3).
The two diverse views are as follows: One view says that the battleground is in the “heart,” and the other view says that the battleground is in the “flesh.” I will explain (for lack of a better term) the “heart model” first. But before I do, let me say that I intend to keep my discussion of this very “big picture.” I am also going to mention what I think is the real crux of the issue. Over the years in the field of psychology, the raging debate has been between depth Psychology and behaviorism. One says that a working theory of change must come from understanding the inner man (depth psychology), verses the latter that emphasizes theories of change developed through study of behavior. Simply put: what, verses why.
In all honesty, I believe the present-day debate between the heart model and flesh model is the result of that same debate being dragged into the Christian realm. You can actually drive a historic stake right were this began to happen. Around 1980, Dr. Larry Crabb published a book entitled “Inside Out,” in which he bemoaned his belief that psychologist had an “inside” theory of change but Christianity didn’t. Interestingly, he offered no theory per se, but the goal of the book was to confront the church about only focusing on outward behavior without any regard to change from the “inside out.” In the book, he pretty much stated that Freudian depth psychology was better than nothing, and called on the church to develop a “biblical” model of inside change.
I believe that the Christian Counseling and Education Foundation (CCEF) answered that exact call. Specifically, David Powlison answered the call with the conception of his “Dynamics of Biblical Change”; the theological program at Westminster seminary (CCEF is the counseling wing thereof) that forms the basis of their counseling. In the early 1980’s, it was no accident that Dr. Crabb had a close working relationship with CCEF, but there was a problem: Crabb was too open (truthful) about what he, and many others, thought about the issue at hand; namely, that Christians needed to strongly consider Freudian theories in order to at least jump-start a working theory of inside change, stating that Freud had already done most of the “heavy lifting” in this area. Though he had vast agreement among his peers, they felt that he was spewing out things that most Christians were “not ready for.” Therefore, CCEF threw him under the bus, and continues to run him over with it till this day.
That’s the history, and it’s a short one. Heart theology, as we know it today, had its beginning in the late 70’s to early 80’s. It states that “real change” must start at the “heart level,” since that is the source of sin (Matthew 15:18, 19). Specifically, the mantra of heart theology is “real and lasting” change. This theology has been roughly 26 years in the making, with the finished product being articulated by two former students of David Powlison in the book, “How People Change.”
The theory further states that the key to change at the heart level is the understanding of misguided, or disoriented desires ( James 4:1). The heart is the battleground; desires are either rightly placed or misguided. This is called the “reorienting of the heart,” or reorientation of desires. According to the theory, desires are neither bad or good, they are neutral, but need to be properly placed. From this, you can rightly surmise that heart theologians believe that desire drives everything, and is the key to change. Whenever we sin, a wrongly placed desire is the source. The theory states that we can discover how the desire is misplaced, and reorient it towards Christ instead through, among other things, “deep repentance.” But here, if I attempt to further explain, this attempted short essay will quickly become a book. Really, I believe Paul Tripp does an excellent job of articulating heart theology in “How People Change,” though I believe the theory is a load of psycho-babble crap.
But before I move on to the flesh model, it must be noted that heart theology has a strong theological thrust in regard to the Law (all of God’s word), and its role in the sanctification process. Like the inside – outside debate in regard to distinguishing the heart model from the flesh model, there is also a major difference between the two in regard to the role of the Law in the sanctification process. The Law, and its role in the sanctification process is really the grand crux of the issue in my estimation. All roads to this argument lead back to the role of the Law in sanctification, period. If you really want to understand this issue, follow the money; in this case, the role of the Law in each. In heart theology, the following of the Law is a result of change at the heart level; the Law really plays no role at all, but is a mere “picture” or demonstration of change that has taken place at the heart level. I believe heart theology is a means to an end; specifically, the elimination of our participation in any kind of Law-keeping. An inside model, or theory of change, makes this theoretically possible (to eliminate the Law in the sanctification process). This can’t be emphasized enough in order to prevent confusion: the role of the Law, and location; heart? Or flesh?
This brings me to the flesh model. The flesh model teaches that the battle ground is in the flesh, or as some state it: “our mortal nature.” The flesh model argues that sin’s enslaving power is broken at salvation, but we still struggle with a remnant of sin that resides in our mortality. The battle is between our regenerate heart ( “the law of my mind,” Romans 7:23.“Heart” is most often an idiom for the “mind” in the Law [Scriptures]), and the sin in my “members” (again, Romans 7:23). Also, the flesh model would teach that desires are not neutral and have their own source. Good desires come from our regenerate heart (“the spirit is willing, but the flesh is weak”), but evil desires come from the “flesh” (“walk in the Spirit, and you will not fulfill the lust [desire] ‘of the flesh’”). Therefore, the flesh model would also teach that alignment with “ [living by] every word that come from the mouth of God” is “walking” in the Spirit, or according to the Spirit’s will, as expressed in the Scriptures; therefore, the Law is not merely a picture of heart change, but a tool utilized by us in the sanctification process to overcome the flesh. In fact, The apostle Paul seems to equate abstinence with the very definition of sanctification in 1Thess. 4:3-5 ; “It is God’s will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control his own body in a way that is holy and honorable, not in passionate lust like the heathen, who do not know God;”
Seems pretty straight forward. Furthermore, in the very historical conception of heart theology, the admirable (for his transparency) Larry Crabb assumed that depth psychology has helped more people than behavioristic psychology. This is far from the truth and is well documented. Why not, at least, a biblical model of change based on the psychology that has clearly helped more people? In my opinion: because such a concept cannot eliminate the Law from the sanctification process because it focuses on changing behavior. Also, Paul Tripp concedes in “How People Change” that heart theology will have a failure rate; who then is the judge in regard to which model works better? Has someone done a survey?
Lastly, where is all of the discussion in regard to this issue? Do leaders really care about what the true biblical prescription is for “God’s will,” or is it just good conversation while eating lunch with the good ol’ boys at Applebees? Sometimes I wonder. Really, more than sometimes.
paul
Dr. Jay’s Hopeful Post and the Evil Twins
On the Institute For Nouthetic Studies blog, the comment option is turned off, so I will have to make my own here. Actually, of all people, I thought about foregoing any reaction to this very unique, if not historic, post (“Contemplation?” http://www.nouthetic.org/blog/?cat=39 second from top) Why? I ain’t tellin’, but I will discuss why I think it is at least unique, if not historic. But, I am going to exercise caution here because Adams does not name any specific doctrine, and it would also seem that it is the policy of INS not to name names (kinda reminds you of my blog, doesn’t it?) so, I want to be careful not to attach any references of my own not intended by the (run-on sentence ahead) father of having a clue of how to help people with the God breathed word and the terminator of the rumor that Sigmund Freud is smarter than God and often the victim of pretentious snot-nosed theologians who are jealous of what God has done through him and who often self-aggrandize themselves at his expense. Ooops, I let that slip, and it also reveals why I almost passed on this post; I have very strong opinions concerning the matter at hand. My conclusion will give you some idea as to why.
As one blogger put it, the doctrine of Gospel Sanctification is a “pet” of mine. Amen brother, and if you don’t like it, be sure to report me to the Humane Society because I mercilessly beat that doggy every day, because it is worthy of the hellish pit that it comes from. However, the subject of the Adams post is synonymous with the primary attribute of Gospel Sanctification; Adams did not say (in the post) that he is talking about Gospel Sanctification, but what he did say is the following: “The problem with the teaching is that it tends to confuse justification with sanctification.” That’s exactly what Gospel Sanctification does (as the title implies). So apparently, if Adams isn’t talking about the same doctrine, there could be at least one set of doctrinal evil twins running about. Now, this is what’s unique about his post, if not historic: nobody, as far as leaders who have national recognition; have ever discussed, or are talking about, these evil twins. The Adams post is a first. This is amazing because the one twin that I know was born around 1980, at Westminster hospital. Several leaders like John MacArthur, RC Sproul, and others, hang-out at conferences with those who propagate the evil twin I know, but they never talk about the evil twins. Therefore, it has been suggested to me by others that the evil twin I know isn’t really evil. But I don’t know about that, because here is what Dr. Jay said about the evil twin he has seen: “Will this seemingly Romish quietistic mysticism—or, at least, what borders on it help one to grow?” [the question is rhetorical]. Hmmm, maybe the problem is what Dr. Jay also said about the twin he has seen: “….it is ill-defined, and hard for those who don’t believe it to express it in words.” Yep, just like the twin I know; and therefore, I offer my excuses for Sproul and MacArthur.
Before I go on, let me use this paragraph to further bolster my theory that there are two doctrinal evil twins running about. The following attributes described by Adams are also exactly like the doctrine I have come to know, and therefore, I assume they are twins:
1. “The problem with the teaching is that it tends to confuse justification with sanctification.” Apparently, the twin I know is a little more forceful. Her minions make every effort to synthesize the two, often using Scripture that pertains to justification to make sanctification points.
2. ….”they [the several verses he cites in his post] all emphasize that one must put forth effort in order to grow more like Christ….it [the evil twin he has seen] seems to set forth the opposite.” Hmmm, I must admit, this is a little different from the one I know, which doesn’t “seem” to say that, but says in no uncertain terms that our efforts in the sanctification process is a false gospel. Could my theory be wrong?
3. “While properly emphasizing the cross of Christ as central to our Christian faith, it goes on in one way or another to suggest that contemplation of what Jesus did on the cross is the way to spiritual growth.” Oh yes, this is exactly like the one I know. Her minions say: “the same gospel that saved us, also sanctifies us”; “behold [contemplate] as a way of becoming”; “we must preach the gospel to ourselves every day”; “never, never [stated 21 more times] teach that we are saved by the gospel and then move-on to something else”; “there is a gospel application to every event of life, that’s why the Bible is so big”; [no, I swear, I didn’t make that one up] “If not only the unregenerate but the regenerate are always dependent at every moment on the free grace of God disclosed in the gospel, then nothing can raise those who are spiritually dead or continually give life to Christ’s flock but the Spirit working through the gospel.”
4. “….this method of sanctification seems to be a substitute for effort extended in the process of growth.” Right. The one I know teaches that “we can no more obey the law than we can overcome the law of gravity.” Likewise, not only does it teach that we don’t exercise effort in the sanctification process, it teaches that Christ obeys for us; they call it the “imputed active obedience of Christ.”
Here is a good summary quote from a minion of the evil twin that I have seen:
“Where we land on these issues is perhaps the most significant factor in how we approach our own faith and practice and communicate it to the world. If not only the unregenerate but the regenerate are always dependent at every moment on the free grace of God disclosed in the gospel, then nothing can raise those who are spiritually dead or continually give life to Christ’s flock but the Spirit working through the gospel. When this happens (not just once, but every time we encounter the gospel afresh), the Spirit progressively transforms us into Christ’s image. Start with Christ (that is, the gospel) and you get sanctification in the bargain; begin with Christ and move on to something else, and you lose both.”
Wow, so if you don’t believe the doctrine of the evil twins, “you loose both” [justification and sanctification]. Soooo, does Mac and RC still believe in synergistic sanctification? They aren’t hanging out with people who think they are lost are they? Hey, I’m just asking!
I promised to tell why this issue is so dear to me. In, or about 1988, I barley got myself to a counseling appointment located in Springboro, Ohio. I had one foot in a mental institution and one foot on a banana peel. I would have made a great poster child for Gospel Sanctification and Christian Hedonism. Though I was a hard worker (career wise), I was spiritually lazy except for studying “the gospel”; and my own joy in the Lord was certainly the goal beyond all else. I arrived at the counseling appointment perplexed as to why my “total dependence” on God found me in such a state. The counselor, In a manner of speaking, was a disciple of Jay Adams. Much to my dismay, he emphasized obedience to the weightier matters of God’s word in regard to life and godliness. I had been to seminary, and was well-schooled in the Scriptures (supposedly), but in fact, was clueless.
But I had a new hope. Instead of only crying out to God on my knees for hours, and from the deepest parts of my soul, I learned that no matter how bad I felt, I could do something; and it would actually please the God of our universe sitting upon his thrown. This seemed to be an awesome privilege to me. “The War Within,” a book by Adams, also supplied a profound help during this time. Furthermore, though it was difficult, I continued to work, and listened to John MacArthur tapes while doing so. The series I was listening to was from the book of Daniel. MacArthur, in the series, strongly emphasized the spiritual character of Daniel as revealed by the Holy Spirit. I remember driving home, encouraged from the tapes, saying to myself: “look at me, look at me, I don’t want to be like this! I want to be like Daniel!” Again, I thank my God that I was not listening to some spiritual guru who thinks that every verse in the Bible is about the good news (however glorious), relegating the awesome example of Daniel to “pictures of the gospel.” Additionally, I thank God that I did not instead, end-up in the hands of someone who would have merely shown me a better way to do what I was already doing.
It is time for leaders with national recognition to get a spine, a bag of sand, and a stick. They need to empty the bag of sand between them and others, and draw a line in that sand, thus distinguishing between themselves, and the latter-day antinomians that Paul the apostle said would come.
Adams said the following in the same post regarding the doctrine in question: “People are confused by it, and have begun to ask questions” In regard to people starting to ask questions; I hope this is certainly the case, but the confusion of God’s people still continues to reap the indifference of leaders with national recognition, while applauding those who write books that would be the envy of Timothy Leary.
It is my prayer that we will all hear these words from our Savior: “Well done faithful servant.” But for the love of everything on Earth; it’s a verb phrase and we are the subject. Have we completely lost our minds?
paul
David Powlison’s Eisegesis Kingdom
“Indeed, David Powlison believes that the church ‘forgets things’ and apparently, the most recent thing it forgot about is the true gospel. But never fear, CCEF’s ‘research and development’ team is hard at work setting things straight, until the next discovery that will be ‘tested’ in a local church near you.”
“It’s just no big secret that Powlison believes that everything having breath upon the earth can contribute to biblical understanding, even psychiatry.”
As a former rabid advocate of biblical counseling, I now have grave concerns about where it is going and what it produces. One particular red flag caused me to start thinking in 1998, and I have been cautiously observing ever since. What was the red flag? While the church was barley absorbing the earthquake caused by two men of diverse theology, Jay Adams and Dave Hunt, then came the Christian Counseling and Education Foundation (CCEF) saying that both of them were wrong. Though Jay Adams was on the scene making waves before Dave Hunt concerning so-called “Christian psychology” and his contention against it, Dave Hunt was really the one who broke down the barriers, making a wide road for Jay Adams and his objective, biblical alternative to the integration of Freudian depth psychology with the pure milk of the word. But at the time, I was thinking that when you already have a reformation of sorts going on and someone comes along saying that they have one also; “hey! not them, us,” something just didn’t smell right. As I have observed the debate over the years and where it has all ended up, I hear Ozzy Osborne singing “Crazy Train” in the background.
In today’s American church culture, one sits in stupefied bewilderment as you look at the plain sense of Scripture in comparison to what the theological rock stars of our age are teaching and propagating. How did this happen? Simple, eisegesis verses exegesis; and the capital city of the Eisegesis kingdom is CCEF, and its reigning king is David Powlison. As the most recognized leader in the CCEF organization (the counseling wing of Westminster Seminary), he passionately proclaims the sufficiency and final authority of God’s word in counseling, but I have a few questions. My questions come from an interview posted on the “Nine Marks” blog; comments by Powlison that are indicative of his counseling philosophy and often repeated by him:
http://www.9marks.org/CC/article/0,,PTID314526%7CCHID598016%7CCIID2448362,00.html
He is quoted as follows:
“The church forgets things. The church rediscovers things. But when it rediscovers something, it’s different because it’s always in a different sociocultural-historical moment, and different forces are at work.”
What church is he talking about? Christ said that He would build His church and the gates of hell would not prevail against it. I assume that Powlison isn’t speaking for the whole church and all of its history. However, the bigger question is how Powlison thinks that truth is “rediscovered.” But first, the idea that the truth, once rediscovered is “different” because of the “sociocultural-historical moment,” should give one serious pause. What in the Ozzie Osborne does that mean?! The Apostle Peter addressed his primary concern in regard to what Christians might forget. As a matter of fact, because he knew his departure was near, it was the one teaching that he was emphasizing that he did not want them to forget. If they didn’t forget that teaching, it would enable them to have a rich entry into the kingdom of heaven (2Peter 1:1-16). A “rich” entry into the kingdom of heaven? Sounds pretty good to me! If one is fearful of what the church may have forgotten, they should look where the Bereans looked to hold Paul’s (the apostle) feet to the fire, the Scriptures. Also, in regard to some concern over the “socio-cultural-historical moment,” the Apostle Paul and the Hebrew writer both cited Old Testament Scripture without any additional references outside of Scripture to validate its New Testament application, saying the very purpose of the prior writings (2-4 thousand years beforehand in some cases) were for that present-day teaching (1Cor. 10:6, 10:11, Heb. 11:1-12:1).
But it is clear from many of his writings that Powlison believes the study of general revelation is critical to a correct understanding of Scripture and its application. By general revelation, I mean anything that (according to Powlison) “God might have shown other people.” Powlison’s concept of “recycling” is well documented and I am not going to expound on it here. Suffice to say that in the same interview mentioned above, he said the following:
“Caring for the soul, which we try [try?] to do in biblical counseling, is not new. Two of the great pioneers in church history would be Augustine and Gregory the Great. Even secular people will credit Augustine’s Confessions as pioneering the idea that there is an inner life [ in essence, contemporary Depth Psychology verses Behavioristic Psychology]. Augustine did an unsurpassed job of tearing apart the various ways in which people’s desires become disordered” [like Freud’s theory that people are primarily driven by desire. Powlisons speech is always saturated with psycho-therapeutic references].
And:
“Gregory wrote the earliest textbook on pastoral care. He pioneered diverse ways of dealing with a fearful person, a brash and impulsive person, an angry person, an overly passive person. He broke out these different struggles and sought to apply explicitly biblical, Christ-centered medicine—full of Christ, full of grace, full of gospel, and full of the hard call of God’s Word to the challenges of life.”
Besides not being impressed with Augustine for various reasons in addition to his anti-Semitism and allegorical approach to Scripture, the only Gregory the Great that I know of is the former Catholic Pope of A.D 540. Again, I would not be comfortable with gleaning “insight” from a Roman Catholic Pope for purposes of biblical counsel. It’s just no big secret that Powlison believes that everything having breath upon the earth can contribute to biblical understanding, even psychiatry. We see a hint of this in the same article from Nine Marks:
“The modern psychologies present a tremendously stimulating, informative, and threatening challenge. These psychologies are stimulating because they push us to ask questions that we may not have already considered. They’re informational because they are very observant. They’re threatening because they are a self-conscious alternative to the church and would love to take over the care of souls. They’re willing to do our job for us, letting us be a religious club that does good works while they deal with the deep stuff and the long stuff.”
It is clear that Powlison believes psychology and many other disciplines of non-spiritual discernment (notice how he concedes that they deal with the “deep stuff” while we only partake in “good works”) are indispensable in a full understanding of the Scriptures. If you doubt that, here is what he is quoted as saying, again, in the same article:
“CCEF is also unique even within the wider biblical counseling movement in two more ways. One is what I call “R&D”—a research and development purpose. We don’t believe that saying “biblical counseling” means that we have figured it all out. We are a work in progress. We have a core commitment to push, to develop, to build, to tackle a new problem.”
Powlison then explains further what the strength of this “research and development” is:
“CCEF has five full-time faculty members who share a wonderful synergy, in part because you have people who all have a dual expertise—a primary commitment to Bible and theology, coupled with some other expertise. Our director, Dr. Tim Lane, was a pastor for years. He brings a sensitivity to how counseling ministry links to the other aspects of church life. Dr. Mike Emlet is an M.D. who had a family practice for years. He’s the scientist who brings an awareness of mind-body issues like psychiatric diagnosis and medications. Dr. Ed Welch has a PhD in neuro-psychology and a burning interest in the nuances of actual counseling moments and how counseling actually happens. Winston Smith stays very current with the psycho therapeutic world. He has given his life to issues of marriage and family and group dynamics. My graduate work (besides Bible and theology) was in the history of psychiatry, history of science, and history of medicine. I am only just speaking of the faculty and not speaking of various members of the much wider counseling staff who have various interests. It’s a very rich environment with a common commitment to biblical counseling.”
Powlison continually admits that CCEF endeavors to test every theory it can find with Scripture, believing that there is an element of truth in all of it that will lend more understanding to the Scriptures. While this should scare the Ozzy Osborne out of every thinking Christian; instead, Christians are immediately guzzling down everything that comes out of CCEF without any hesitation whatsoever. When you think of the Apostle Paul himself being deprived of such (carte blanche acceptance from the likes of the Bereans and access to “R and D”), it baffles the mind. Furthermore, this approach (R&D) is what developed the gospel-driven life movement as we know it today. Otherwise known as gospel sanctification, it has its own concept of the gospel, its own hermeneutic, its own theory of change, and its own experience. It is the “Christo-centered” approach Powlison speaks of in the same interview. Let there be no doubt about it, much of the present-day gospel-driven (or “New Calvinism”) theology is the brain child of the CCEF eisegesis soup factory (through Powlison’s “Dynamics of Biblical Change”) and the brand is chock-full of everything that Popes and Sigmund Freud have to offer and deemed biblical by CCEF “experts.”
So then, In classic CCEF form, and their scientific approach to biblical truth, it should be no surprise that the book that articulates Powlison’s Dynamics of Biblical Change, “How People Change,” by Paul Tripp, was tested in a number of churches before it was published in 2006 via a pilot program of sorts (“How People Change”, [“How Christ Changes us by His Grace”] Leader’s guide, pg. F.3. Copyright 2003; published in 2005). Pray tell, why would you need to test a studious work from the word of God? It is either rightly divided or it isn’t, why would you need to test it?
Indeed, David Powlison believes that the church “forgets things,” and apparently, the most recent thing it forgot about is the true gospel. But never fear, CCEF’s “research and development” team is hard at work setting things straight, until the next discovery that will be “tested” in a local church near you.
So are some results in? Yes, I think so. You ever heard of Neuro-linguistic Programming? Many psychologists consider it to be the most powerful and effective program for changing people available today. This alone, when Powlison’s mindset is considered, makes it very improbable that CCEF has not considered the possibility of some biblical truth to be found in NLP. Information on NLP is easy to get, a Google search will quickly produce more material than you could read in a year.
Advocates of NLP have noted the similarities and value of CCEF’s teachings in regard to NLP, especially the writings of Paul David Tripp,
whose book “How People Change,” as I mentioned before, is based upon David Powlison’s “Dynamics of Biblical Change.” Tripp is sometimes quoted by Armand Kruger, the director of South Africa’s Institute of Neuro-Semantics, because of NLP concepts that can be found in “War of Words,” a book also written by Tripp. This shouldn’t be a surprise because NLP is the study of how words and communication have the power to bring about change. Likewise, the importance of asking ourselves certain questions to evaluate the inner-man is primarily a NLP concept, and strongly emphasized as well in Paul Tripp’s book, “How People Change” (Not to mention many more uncanny paralells).
David Field, a UK theologian and seminary professor who advocates the integration of NLP with Reformed theology, and especially counseling, quotes David Powlison extensively. He also confirmed his belief in the similarities of both teachings (CCEF and NLP) in a personal correspondence between the two of us. Why would this be a surprise? In the above cited interview, Powlison openly admits that Ed Welch has a PhD in neuro-psychology. NLP is a major component of neuro-psychology, this is practically common knowl-
edge. Furthermore, in churches closely associated with CCEF, the NLP concept of visualizing possible future events and re-framing them (or in this case, using the feelings invoked to reorient the desires of the heart), can be found in teaching series using Paul Tripp’s “War of Words.” An actual copy of a study sheet (that advocates visualization) associated with one of these studies can found here:
Click to access homework%20pdf.pdf
(Note how the homework assignment directly violates Paul’s imperative to think on what Is true [Phil.
4:8] ).
In addition, during a face to face meeting with myself and elders of a church closely associated with CCEF, the elders would not deny that NLP was integrated into their teachings or the teachings of CCEF, of which their lessons were based on. They would not even say that they were unaware of any facts either way. Let me be clear, they would not even say: “We don’t know.” “We doubt it.” “no, that’s ridiculous,” or even, “your stupid,” though I specifically asked them to tell me the latter.
What is in the CCEF soup? Hard telling, but the results are beginning to show. As I look out on the present reformed landscape, I have to believe the infamous Jim Jones would weep with envy. Powlison routinely espouses concepts that directly contradict the plain sense of Scripture, and nobody blinks, but rather run to the vat with hoses equipped with motor-driven suction. Why is it unreasonable to suggest that CCEF be held to the same standard that Paul was? Furthermore, in the same cited interview, he boldly
proclaims that he wrote a whole book (“Speak Truth in Love”) based on removing the definite article “the” from Ephesians 4:15. No English translation does that, indicating that the text speaks of Scriptural truth specifically, not the “big” and “little” truth that Powlison speaks of to build a case for “all truth is God’s truth” and problem-centered counseling. This can also be seen clearly in the context of the text, where just prior to the conjunction, Paul is talking about false doctrine.
I close with a suggestion for a “research and development” wing within the church. The apostles had one. You can find it in Acts 6:1-7. It entailed appointing men to oversee the needs of the church so elders could prayerfully search the Scriptures while holding each other accountable. I believe that verse seven speaks to the results. To suggest that the apostles also perused all the wisdom of that day to aid in the process of the “ministry of the word” (verse 4), is ridiculous and silly. Peter himself, the rock of the church, advocated no more than the “PURE” milk of the word (nothing mixed in, in case you missed the point). Pastors who let CCEF indiscriminately pump information into the minds of their people are asleep at the switch, and worse.
Again, the Bereans would not even give the Apostle Paul a pass and were complimented by the Holy Spirit accordingly (Acts 17:11). Additionally, Paul advocated no less for even himself (1Cor. 11:1); therefore, who in the Ozzy Ozzborn is David Powlison?
paul
Paul's Passing Thoughts 
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