John MacArthur: The Evil Empire Only Needs a Little Tweaking
It needs to be stated again, and again: the Emergent Church approaches Scripture the same way that New Calvinism does—as a narrative that devalues propositional truth. One searches the narrative for “pictures of Jesus” for contemplative purposes while the other seeks to emphasize what Jesus has done in the narrative, and endeavors to “enter into the gospel story” by doing what Jesus did. At least the latter has some application to their mysticism as opposed to New Calvinist contemplative spirituality. MacArthur is the pot calling the kettle black.
John MacArthur, apparently equipped with a new motto: “Looking at the face of Jesus one verse at a time,” has some advice for the youth division of the New Calvinist movement (the Young, Restless, Reformed [YRR]). The advice, which is being doled out in a three-part series, is entitled, “Grow up. Settle Down. Keep Reforming.” The whole notion reveals how out-of-touch MacArthur has become—save the fact that the timing of this is good because he knows they have cut ties with him.
First, how can they take such advice when it would mean changing their name? This is a marketing machine, and you don’t mess with name recognition—that’s marketing 101.
Second, “keep reforming”?!! What are they reforming? The movement is wreaking havoc from coast to coast—splitting families, splitting churches, breaking hearts, spreading false doctrine, and leaving the disillusioned strewn across the Christian landscape.
Third, the very coldhearted arrogance of the movement can be seen in what MacArthur states in his article, and in a related article by Tim Challies. MacArthur cites this paragraph in his second article that obviously is fruit from a very bad tree:
Pastors must be innovative, stylish, agents of change. You have got to appeal to young people. They are the only demographic that really matters if the goal is to impact the culture.
And if elderly people in the church prove to be “resisters,” just show them the door. Give them the left foot of fellowship. After all, “There are moments when you’ve got to play hardball.”
But for heaven’s sake don’t dress for hardball. HCo. clothes and hipster hair are essential tools of contextualization. The more casual, the better. Distressed, grunge-patterned T-shirts and ripped jeans are perfect. You would not want anyone to think you take worship as seriously as, say, a wedding or a court appearance. Be cool. Which means (of course) that you mustn’t be perceived as punctilious about matters of doctrine or hermeneutics. But whatever you do, do not fail to pay careful attention to Abercrombie & Fitch.
After some research, I ascertained that this is Mac’s take on an attitude prevalent in the movement—an attitude that he chalks up to the supposed unfortunate influence of the Emergent church movement among the innocent souls of YRR. In his first part, he says this:
“Five years later, the so-called Emergent Church is now in a state of serious disarray and decline. Some have suggested it’s totally dead. Virtually every offshoot of evangelicalism that consciously embraced postmodern values has either fizzled out or openly moved toward liberalism, universalism, and Socinianism. Scores of people who were active in the Emerging movement a decade ago seem to have abandoned Christianity altogether.”
It needs to be stated again, and again: the Emergent Church approaches Scripture the same way that New Calvinism does—as a narrative that devalues propositional truth. One searches the narrative for “pictures of Jesus” for contemplative purposes while the other seeks to emphasize what Jesus has done in the narrative, and endeavors to “enter into the gospel narrative” by doing what Jesus did. At least the latter has some application to their mysticism as opposed to New Calvinist contemplative spirituality. MacArthur is the pot calling the kettle black.
Furthermore, postmodernism isn’t going anywhere, it is being integrated into New Calvinism in the same way that Sonship Theology is. Proof? No problem, just remember what grandma used to say: “Birds of the feather flock together.” Really, I am weary of Mac whining about who the YRR associate with. They associate together for a reason; namely, the antinomian ties that bind.
The arrogance of the movement can be further seen in the Challies post:
“In my travels and in many conversations with people like you [the YRR], I have come to realize that many people discount MacArthur as a man whose time has come and gone. ‘He has finished the New Testament; he fought the theological battles of the 1980’s and 1990’s, but it’s time for him to stop. He doesn’t get it anymore. He’s stuck in the past.’”
Then, Challies, who disagrees with MacArthur, but likes him, and disagrees with the above assessment, but then sort of says that Mac’s criticism of Patrick and Driscoll (who he likes but sometimes disagrees with) confirms what he thinks their kind of wrong about above, and then quickly follows that by mentioning that his mother likes Mac a lot, and….good grief!
If only it were true that MacArthur was “stuck in the past.” Anymore, following him is like being a Cincinnati Bengals fan; you don’t know which team is going to show up—the contemplative spirituality ( Gospel Sanctification /Sonship) Mac, or the expository Mac? If he believes both are applicable, he hasn’t stated that. I suppose that would add a clarity that is out of vogue in our day. In the close to his first part, Mac says the following:
“It is a wonderful thing to come to grips with the doctrines of grace, and it is a liberating realization when we acknowledge the impotence of the human will. But embracing those truths is merely an initial step toward authentic reformation. We still have a lot of reforming to do.”
This statement contradicts the theme / mantra of the movement he has now embraced: “The gospel is not the first step of Christian truth, or the ABC’s, but rather the A-Z….It is not a room in a building, it’s the whole building….it’s a hub that holds together all of the spokes and rim….the same gospel that saves us also sanctifies us….” etc. The first part of the statement is the Sonship Mac: we still have an impotent will and are totally free because now we know we can’t do anything. The second part is the expository Mac: “we” build on the foundation of the first step of understanding. “We,” who have impotent wills, “have a lot of reforming to do.” Say Mac, that wouldn’t be in a list form would it?
Behold our new Mac. Total confusion.
paul
Rick Holland’s “Uneclipsing The Son,” Part 3: Mr. Holland’s Theological Train Wreck Has A Destination
There isn’t much new thus far in Mr. Holland’s “Uneclipsing The Son,” other than being the usual theological train wreck one expects from the New Calvinist crowd.
On pages 4-7, Holland expounds on the whole how Ephesus lost their first love routine. They supposedly lost their first love by not focusing on seeing Jesus in deeper and deeper ways as a person (ie., contemplative spiritually). However, Christ makes it clear how the Ephesians were to repent and find their first love again: “….do the works you did at first.” Holland begins the book by butchering Scripture and does not relent moving forward.
On page 8, Holland connects “think[ing] of Christianity as behavior modification” with “effectively estrange[ing] ourselves from Christ.” Regardless of the fact that many verses in Scripture are concerned with behavior modification, Holland doesn’t qualify the statement. In fact, consider 1Thess. 4:3; “For this is the will of God,your sanctification:that you abstain from sexual immorality….” Neither does he qualify what being “estrange[d] from Christ” means. The statement strongly insinuates that behavior concerns in sanctification will separate us from Christ. This is run of the mill Gospel Sanctification stuff.
On page 9, things get a little creepy: “After all, Christianity is the worship of Jesus Christ. It’s the worship of Jesus Christ exclusively, and it’s the worship of Jesus Christ comprehensively. He alone is worthy; He alone is God….” Uh, what about the Father? In many instances, GS proponents hint at some kind of skewed view of the Trinity, and Holland is no exception. There is very little doubt that GS theology often eclipses the other two members of the Trinity.
On page 10, Holland again takes a jab at obedience by saying biblical books “….are not a mere directive for a new way to live, but a manifesto of the amazing greatness of Jesus.” The focus is the greatness of Jesus, not what Jesus says (….”teaching them to observe all that I have commanded you.”). Holland’s thesis seems to clearly contradict Luke 11:27, 28 which records the reaction of a woman who realized the greatness of Christ: “As Jesus was saying these things, a woman in the crowd called out, ‘Blessed is the mother who gave you birth and nursed you.’ He replied, ‘Blessed rather are those who hear the word of God and obey it.’”
On page 11, Holland writes that the book of James presents Christ as the “rule and standard of all spiritual instruction” (in other words, as Paul David Tripp says: “All commands must be seen in their gospel context”). This is simply not true, and again, what about the Father?! The Father has no part in spiritual instruction? What standard did James use to “serve” God AND the Lord Jesus Christ? Holland plainly contradicts James’ opening statement of the book.
On page 12, he reiterates the thesis of the book; primarily, conjuring up a heightened “value” of Christ in our minds as the key to emerging from the eclipse which he assumes most Christians are in because after all, like all New Calvinists, he is on the cutting edge of the great Reformation that wasn’t finished by Luther et al. All and all, it reduces the Scriptures to a tool for contemplating the greatness of Christ exclusively for the purpose of being motivated by emotions, as we will see later.
On page 14, obedience is again devalued by describing it as a “treadmill” of engagements, polite conversation, and good behavior. Yet, Peter exhorted Christian wives to win their lost husbands through their “good behavior.” Once again, Holland does not qualify any of these statements regardless of the fact that they contradict the plain language of Scripture.
On page 15, he toe’s the usual GS line by indicting Christianity for considering the gospel to be “Basic/Christian /Truth,” and reiterates the need to see the gospel “afresh.” This contradicts 2Peter 1 and Hebrews 5:11-6:3, as well as many other Scriptures that speak of the gospel as a foundation of faith that we build on. In addition, and on the same page, he makes feelings the standard for whether or not the gospel is once again stirring our hearts: “Do these words move you as they once did?”
In the previous post, I eluded to Holland’s butchering of Romans 5 starting on page 18 and following where he speaks of Christians as being presently in a pre-salvation condition. In other words, it is strongly insinuated that Christians are still spiritually dead as they were before salvation. This idea is often promoted by other New Calvinists such as John Piper, Paul David Tripp, and Michael Horton by citing pre-salvation texts that are clearly in the past tense as pertaining to Christians presently. On page 39, Holland has the audacity to make the following statement under the heading “When Bad Grammar Makes Good Theology”: “The rules of grammar are intended to be guardrails for communication. But sometimes they prevent it.”
At that particular place in the book, Holland uses that point to speak of the apostle Paul’s supposed “awkward” grammar. His idea is that Paul used the phrase “to live is Christ” to communicate the idea that true spiritual life only comes from contemplating the person[hood] of Christ. Also insinuated is the idea that Christ’s greatness transcends mere grammatical rules, and therefore, one must break those rules to communicate how consumed our life must be with Christ. But in what context? Who Christ is as a person (whatever that means) only, or what Christ teaches about our role in sanctification? But in his relentless onslaught of distortion, he claims that Paul’s grammar is “awkward”; no it isn’t, Paul is using a simile to communicate the idea that Christ should be first priority in our lives—it’s not awkward or “bad grammar” at all. But first priority doesn’t equal a nebulous contemplation that supposedly results in a passive obedience earmarked with a joy that gives all obedience moral value. That isn’t biblical truth, and Paul didn’t distort grammar guardrails—it’s the New Calvinists that do the distorting based on their version of the gospel interpreting all reality. And if grammar gets in the way, they do what all good antinomians do—change the rules.
On page 23, Holland addresses one of the newest challenges to New Calvinism—that being the subject of hell and the New Calvinist paranoia that somebody might think that hell is an incentive to confess the gospel rather than the pure unadulterated motive of seeing Christ in His full glory and the accompanying treasure chest of joy that validates the confession. The story line that seems to be emerging from New Calvinists is that hell is good news because it shows how Christ saves us from God. In fact, the heading on page 23 reads, “Saved—From God.” So, apparently, hell is a God the Father sort of thing. On page 43 and following, Holland presents God as “our most pressing problem.” And, “man’s greatest problem is God, God Himself.” And of course, it’s Christ to the rescue, right? Though few would reject that premise, it’s not exactly right and promotes the subtle New Calvinist goal of making Christ more significant than God the Father. Holland gives no Scripture references for this concept of Christ saving us from God because there isn’t any. God was just as involved in the salvation solution as Christ was, and Christ is also a God of wrath just as much as the Father is (Rev. 6:16,17 and 19:11-16) This whole concept is a subtle, but dangerous distortion. At the very least, making a strict dichotomy that associates wrath with God and salvation with Christ is ill advised.
On page 25 and 26, Holland espouses the well traveled indicative / imperative GS paradigm. This is the idea that all commands in the Bible are always preceded by a description of what Christ has done through the gospel, which incites gratitude and awe, which in turn incites joy, and the joy incites us to do whatever the following verses describe in the way of imperatives. Michael Horton describes it as a formula (formulas are ok if they are NC approved): Gratitude + (leads to) Doxology = (leads to) Obedience. Of course, the notion that the Scriptures always follow that grammatical pattern is patently absurd, but yet, New Calvinists now realize that our dumbed-down Christian culture will drink anything you put in front of them. This is especially crippling for Christians to buy into because the Bible often presents the exact opposite: obedience + (leads to blessings) doxology = gratitude (for example: James 1:25). To refute this, New Calvinists will refer back to a text several chapters prior and claim that the indicative there is linked to the other pattern in question, which is ridiculous.
On pages 29 through 41, chapter 3, Holland toes the GS line on the desire = value paradigm. This entails using the Bible for the sole purpose of contemplating the greatness of Christ and the gospel (as Piper describes: “always reading with an eye for the gospel”) with the result of our desires being changed, which in turn changes our value, which in turn changes our behavior. It’s based on the premise that we are controlled by our desires, and therefore, change the desire, and you will change behavior and what you worship. This also coincides with the supposed purity of feelings with the action that gives obedience its moral value. In fact, throughout chapter three, Holland suggests that feelings are an acid test for how we are progressing in uneclipsing the Son: “Do you seek to enjoy and honor and feel the fellowship of the risen, living Jesus?” And, “What does that feel like? It’s all about appraising Jesus as infinitely and personally precious. It’s all about a conscious, deliberate enjoyment of His worth.” Oh really? Is that what it is “all about”? I thought it was all about “make[ing] it our goal to please him.” What’s so complicated about the word “goal” and the fact that it is God’s pleasure being the focus, not ours?
To drive this point home, Holland uses “Gollum” of JRR Tolkien’s Lord of the Rings to make his point. Gollum called the ring “precious” because that was his focus. In the same way, Christ will be precious to us if we focus on just Him, and our lives will be consumed with Him like the ring consumed Gollum’s life. But this is not the biblical paradigm of fighting desires of the flesh while putting off the old man and putting on the new creation. Christians are to withhold provisions from the flesh that bolster sinful desires while walking in the Spirit. Nowhere in Scripture are we commanded to change our desires through spiritual contemplation as the singular discipline from which all other disciplines flow as a natural result. Rather, “walk by the Spirit (according to the Spirit’s will as revealed in the Bible), and you will not gratify the desires of the flesh.”
In order to make his points in this chapter, Holland blatantly distorts several texts. According to Holland, when Christ restored Peter with the three questions, He only wanted to know if Peter loved Him, not “Do you have your philosophy of ministry down?’ Not, “do you have church strategy ready?’ Not, ‘have you practiced your sermon for the day of Pentecost?’” Holland’s point is that “affection” is the issue, not anything we do. However, Holland completely excludes the fact that Christ followed-up each question with three imperatives that cover three different aspects of ministry—all but a total contradiction of how he exegetes that particular text. Does Holland think his audience is biblically illiterate? To conclude the chapter, Holland summarizes the main point: “If there’s anything in your faith that isn’t anchored in the person of Jesus, you’re living in an eclipse. You are not enjoying the eternal life made available by the gospel.” Note the focus of all biblical truth, according to Holland (and all other New Calvinists as well) is the nebulous “person of Christ” rather than the objective “….teaching them to obey all that I have commanded” which was Christ’s mandate to the church.
What a theological train wreck! But yet, it has a destination: away from the law; and to let go and let God theology.
paul
Paul's Passing Thoughts 
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