We the people must take the offensive against the Bigotry Against the Bible that is being Executed on the citizens of the United States Legally by its government, all three branches, legislative, judicial, and executive. We’ve got the constitution, history, and, of course, God and the Bible on our side. The former don’t matter so much in light of the latter, but we shouldn’t stand by without at least being heard. I believe there is a basis in Scripture to take a public stand on these social or cultural issues, namely that God designates for destruction (Ezekiel 9) those who will not stand against these violations of Him.
Babel represents the world system, the Satanic offensive against God and His way. The homosexuals and their advocates say we’re the bigots for opposing the repeal of Don’t Ask, Don’t Tell, but who really are the bigots? Are the bigots those who stand against perversion of nature, of creation, and of obedience to the Bible? Or are the genuine bigots those who force their own immoral desires upon the majority of Americans? Our government should not be executing the will of bigots against the biblical beliefs of its own citizens.
I know there are many of the readers of this blog who don’t agree with some or even much of what I write here, but this may be something with which you agree with me. So I am asking everyone that does, join me, unify with me in a campaign against Babel, the spreading bigotry against the Bible, which is being executed legally. We shouldn’t have to tolerate evil. We should not be forced to live and serve side by side in the defense of our country with blatant perverts. This is not fellowship. This is not biblical unity. This is public and democratic. This is We the People.
It’s enough that our country allows the practice of sodomy, let alone the endorsement of it by executing laws that require acceptance of it. Stand with me against BABEL. Join the campaign starting here and today.
What does the Campaign against BABEL require from you? It requires public opposition to BABEL. That’s it. Bloggers, today join with me in the campaign against BABEL. Repeal of Don’t Ask, Don’t Tell is not the only evidence of bigotry against the Bible executed legally. However, for me it is a kind of final straw. The camel’s back is broken.
I want to redefine bigotry in our society. Bigotry is not a stand for the Bible. Bigotry is support for unbiblical behavior, practice, laws, or standards. I will not join BABEL through my silence and neither should you. Those endorsing, supporting, and joining the execution of these attacks on biblical belief and practice should receive the bigot label.
Joseph Lieberman, Susan Collins, Olympia Snow, Linda Murkowski, George Voinovich, and Mark Kirk are bigots, bigots against biblical belief and practice. They are bigots against those who believe and practice the Bible. Today they have showed their hatred of Bible belief and practice—hate speech, hate legislation—and forced their hatred of the Bible on all citizens of this nation. They have protected and propagated their bigotry everywhere.
Join me in the Campaign against BABEL.
Two evangelical or fundamentalist churches could be nearly identical in their doctrinal statements but still be quite different, as much distinct in their view of spirituality as are the disparate understandings of “belief in Christ” terminology for a Mormon and a conservative evangelical. Yes, I believe there’s that much noncomformity. This undiscriminating approach to spirituality, I believe, may be the most damaging, though ignored, situation in the church today. One finds its reality in varying degrees of subjective experience, while the other looks to an objective faith, yet both, again, with the same theological creed. The similarity of the latter provides cover for the contrast of the former, the diversity explained as a matter of preference or taste.
Church members, professing believers, wish for an authentic spiritual experience in their church attendance. They judge authenticity by excitement and emotion, even enthusiasm, which might manifest itself in several varied ways. It’s not that feelings would be their chief criteria if they were asked to mark a box on a checklist. These same people don’t believe they are being guided by their feelings or that their emotions are being swayed by external factors to produce a false sense of spirituality. Their feelings, however, are what are telling them that their experience is authentic, especially in their “worship.”
Scripture shows that true spirituality is judged by God’s Word, by the truth. The two types of churches I’m talking about would both agree with that. However, that is not how the individuals often judge whether spirituality has been attained. They might ascertain the spiritual condition by means of release of emotion, shouting, tears, swaying, giddiness, head bobbing, jumping, toe-tapping, or hand waving, all possible indications of something happening in the realm of genuine spirituality. It also might show up with signs of power, that is, hands raised or movement toward the front at an invitation. What might not be considered is that all or some of these spiritual barometers might be caused or initiated by human manipulation of some kind, either through the rhythm of the music, the rise and fall of someone’s voice, a story, the lighting, clapping, or by the suggestion of the speaker to a wanting audience. The shared experience of the crowd further validates the authenticity. Something good must have happened.
Certain symptoms of legitimacy accompany the concoction of fraudulent spirituality—tightly closed eyes, head tilted heavenward, certain hushed tones, or the Clintonesque biting of the bottom lip. This is assembly line authenticity, Andy Warhol Campbell Soup Can realism. A trembling, purposefully scratchy voice, cries out a plaintiff wail with all the gusto that fake authenticity can muster.
The shared emotions of a church galvanize the people like some chant in the pregame ritual of a football team. This does have a sort of power. Many may think of this as heavenly power as they undergo its effects, persuaded that they must have connected with God. They may even mistake it for love between one another because of the shared warmth. It has the power to succeed at attracting or keeping people who wish for something more or different than faith. Churches not aligning themselves with these ways feel a pressure to use the same methods of provocation.
Many who choreograph these types of experiences, that replace true spirituality with the fake, know what they are doing. They know what certain rhythms do. They want the lighting in the building and the cadence of the speaking and the chords and the speed of the music to have their effect on a crowd. They manufacture the feelings with fleshly means and then call it spirituality. Some of the purveyors of these schemes are modern Calvinists, who, while trumpeting the sovereignty of God and bewailing the new measures of Arminianism, whip their own brand of religious ecstacy.
The faux spirituality conforms to a perverted view of Divine immanence, God’s relatedness, stemming from a post-enlightenment evacuation of Divine transcendence. The new emphasis on God’s immanence corresponds to a cultural shift in focus from God to man. Sin is less a concern in its offense of God as its psychological implications for men. The spirit engendered in a church service has the power to overcome a broken relationship or downcast countenance, providing the desired therapy.
Church music, and even all music, reflects the new view of spirituality. Man’s taste has become preeminent in musical composition and performance, both style and words. I believe the music has had a more detiorating effect on the perversion of spirituality than even the substance of the lyrics in church hymnody. Professing Christians have watered down the doctrinal content of hymns, but that has followed the use of popular tunes, which are popular because they lure where luring occurs—the flesh. Man’s flesh isn’t drawn away by his spirit, but by his flesh, and enticed.
Not only have churches been fooled in this particular false spirituality, but also an imposter in the realm of something perhaps even more wicked, that is, mysticism, a secret spirituality found in eastern religions and felt in the their music and worship. They produce natural, whispery, repetitious sounds that our culture has now accepted as something in touch with God. It sometimes takes on the calmness of the surface of a mountain lake or the lapping of the waves on the seashore. The connection isn’t with the God, Almighty God, the Lord of Hosts, but the god of this world, who is also the god of pantheism. These rhythms and sounds are now incorporated into modern worship music, again fooling people with a counterfeit spirituality.
In the 1960s, the Jesus movement portrayed itself as authentic Christianity, tapping into the counter-culture sweeping the United States and then the world. The emotions and even rebellion young people felt in their relations to traditional family and government structure and authority was revealed through their music. These feelings were real. The music itself became, to them, an expression of their inner yearnings. The people involved put on no airs—in their dress, with their hair, with their physical touch. They didn’t hold back, just let it hang loose, elucidating the kind of liberty they felt in Christ. They also talked “like so sincere.” The Jesus people took that music and incorporated it into Christian worship. The music itself became associated with authenticity and genuine spirituality. Other forms were stilted, repressive, and against the feeling of the movement. The music not only reflected the emotions, but produced or proliferated them. They were accepted as evidence of spirituality. This movement has bridged the gap for all forms of the world’s music as true expressions of man’s relationship with God.
Not every church takes the tactics to their furthest end. Don’t think that because someone is worse than you that you get a pass on these techniques and this warping of true spirituality. Many churches have stirred up their own unique stew of varied strengths and styles.
This attack on the meaning of spirituality is an attack on the truth. There is true spirituality defined by Scripture. Genuine spirituality is sanctified by God’s Word, not by people’s feelings.
I think that what we have here is equal to the perversion of false doctrine. We have dumbed down or altered spirituality and then many other theological concepts necessary for true worship and obedience to God, including love and the nature of God Himself. God does not receive the affection of which He is worthy. And many men through this deceit are further tangled in a web of pseudo-spirituality from which for many there is no escape.
You’ve probably noticed regular new labels and terms popping up. One of these, I’ve seen, is “cultural conservative.” I don’t know when that terminology was first used, but I know it differentiates certain conservatives from the “fiscal conservatives.” Whether you would have the “cultural conservative” label or the “fiscal conservative” one probably depends on why you vote for who you do. The latter would vote with his so-called “pocketbook.” Fiscal concerns may bring people together that do not see eye-to-eye on the culture. The two terms, culture and fiscal, divide conservatism.
What Is Cultural Fundamentalism
I believe that this division in conservatism between cultural and fiscal has now become the basis for a new division that I have read only in the last few years, that is, the cultural fundamentalists and the theological or doctrinal fundamentalists. With just a little looking, I have found that “cultural fundamentalism” has been around for awhile as a technical terminology for something entirely different than how Christian fundamentalists have used it. “Cultural fundamentalism” has referred to a usually violent antipathy to a change of culture. That label is often hung on the jihad of Islamic countries who desire one Islamic culture. So “cultural fundamentalism” has been around for awhile, but only recently has it been used, mainly as a pejorative, to color a certain brand of Christian fundamentalism.
In 1999 a professor at the University of Wisconsin, William P. Tishler, referred to “cultural fundamentalism” existing in the U. S. in the 1920s. He described it like this:
The 1920s was a time when many adherents of “Cultural Fundamentalism” attempted to ensure that all Americans followed the right patterns of thought: quest for certainty and predictability in social relationships; an order in human affairs that was at once familiar, comfortable, and unthreatening; and nostalgia for the idealized, non-industrial society of their parents.
Tishler’s syllabus reads like sheer propaganda, assigning motives to people without evidence. David G. Bromley in his 1984 book, New Christian Politics, calls the “new religious right” (NRR) “cultural fundamentalism.” He, like Tishler, would say that “cultural fundamentalism” supports things like right to life and male headship.
The first “cultural fundamentalism” struck me as an identifiable label was when I read what Tim Jordan said at the latest GARBC national conference. He warned:
If we produce ‘biblical’ reasons for cultural fundamentalism, they [the young Fundamentalists] know you are lying. And why do they know you are lying? It’s because you are!
So you see his usage of “cultural fundamentalism,” differentiating himself from that. I started looking for other usages and I read this from Bob Bixby on his blog in January 2008:
These first-generation Calvinists embrace Calvinism in order to embrace what they really want: contemporary worship, a swig of beer, or the sheer pride of life that gratifies the egos of those who, embittered because of everything they could not have in cultural fundamentalism on the basis of dumb argumentation, now have an indisputably better biblical argument for anything they want.
I don’t know exactly who Ben Wright is talking about at 9 Marks in Mar-April 2008 when he says cultural fundamentalists are atheological fundamentalists. He writes:
In addition, the theological Fundamentalism of Bauder and Doran represents a matured strain of Fundamentalism that intends to expose and disassociate from the atheological (sometimes called cultural) Fundamentalism that has dominated many segments of separatist Fundamentalism in recent decades.
Here’s how someone named Charlie defined “cultural fundamentalism” at SharperIron:
I have heard the term “cultural Fundamentalism” applied to those described as hyper-Fundamentalists. I like this term at least somewhat better, because it communicates that the real areas of controversy are not “doctrinal” in the sense of disputes about systematic categories (which some cultural Fundamentalists wouldn’t even be able to explicate), but rather cultural in the sense of affecting the look, feel, and function of church life. For example, you can sing vapid songs, but not CCM songs. You can murder the meaning of a Bible passage, but you have to have the correct initials on the binding. You can preach all sorts of bizarre allegory, but you need to be in coat and tie when you do it.
Kevin Bauder dealt with this way back in 2005 in his essay “A Fundamentalism Worth Saving,” especially in these two paragraphs:
This, I think, highlights the limited usefulness of a distinction between “historic” and “cultural” fundamentalism. Biblical obedience is never acultural for the simple reason that human beings are never acultural. We must always obey God at a particular time, in a particular place, situated in a particular culture. We do not really care whether George Carlin’s words were obscenities in 1560, nor whether their cognates are obscene in German or Norwegian. We care about what they mean in English at the beginning of the 21st Century.
In short, the only way to be a historic, biblical fundamentalist is to be a cultural fundamentalist. The only alternatives are, first, to say that cultures are beyond the Bible’s ability to critique and correct, or second, to argue that fundamentalism is concerned only with doctrine and not with obedience. I doubt that any of us really wants to take either of those steps.
It’s interesting to consider that Ben Wright says that Bauder is not a cultural fundamentalist, and wants to distinguish him from one, when Bauder himself says that a historic fundamentalist must be a cultural fundamentalist. I think I’ll go with what Bauder says about himself rather than what Wright says about Bauder to help his article along. It would do Ben well to also check out a certain paper produced by Mark Snoeberger, who teaches at Detroit, Doran’s seminary, and his words about cultural fundamentalism:
It is often suggested that there are two kinds of fundamentalism—doctrinal fundamentalism and cultural fundamentalism. The former is to be embraced as a defense of the orthodox core; the latter to be eschewed as a counter-cultural set of archaic, arcane, and even pharisaical traditions some of which are downright silly. There is some validity to this distinction. At the same time, since theology always informs our view of culture, it is impossible to completely divorce the two.
We have already noted above that in the specific issue of evangelism, fundamentalists have typically eschewed both the ―Christ of culture‖ approach (practiced broadly by liberalism and new evangelicalism) and also the holistic ―Christ transforming culture‖ approach (practiced in Kuyperian Reformed circles). I would suggest that this understanding has extended beyond evangelism to a whole plethora of cultural issues.
Snoeberger says you can’t divorce the theological fundamentalism from the cultural.
Why are doctrinal and cultural fundamentalism being divided? I believe there are those who want to hang on to the doctrine of separation. They think it’s in the Bible. But they only want to separate over certain theological issues. They want to allow much more room to maneuver on the so-called cultural issues. Therefore, if there exists doctrinal fundamentalism, they can still be a fundamentalist without associating with the fundamentalists who disassociate over violations of the right cultural practices.
Why I’m Not a Cultural Fundamentalist
I really do identify with these people who don’t mind being and being called “cultural fundamentalists.” But I’m not one. Most would make me a poster boy for cultural fundamentalism. I refuse it. I reject it. Don’t lay that label on me. However, I also don’t like that this division is occurring in fundamentalism. I see what it is, and it’s not good for fundamentalism in my opinion, really for the same reasons Bauder states in his “Fundamentalism Worth Saving” article.
But again, I’m not a cultural fundamentalist because, first, I’m not a fundamentalist. Fundamentalism is a movement that gets along and gets together based upon agreement on a short list of doctrines. I don’t see that as scriptural unity or biblical separation. To obey the Bible, I can’t be a fundamentalist.
I add to the above first reason that I’m not a cultural fundamentalist because I don’t separate based upon culture. I don’t unify based on culture. I refuse that designation by others. I will not allow that to stick. The name “cultural fundamentalist” is just being used to discredit a biblical belief and practice. It is sliding that scriptural doctrine and practice to something that is just cultural, really only opinion. That isn’t the case. I don’t believe and practice opinions. I am sanctified by the truth. My church will be sanctified by God’s Word to every good work.
Male headship isn’t cultural. It is biblical. Heterosexuality isn’t cultural. It’s scriptural. Gender designed distinctions in appearance isn’t cultural. They are biblical. Modesty isn’t cultural. It’s in God’s Word. Complementarianism isn’t cultural. It’s in the Bible. Spiritual, sacred worship isn’t cultural. It is scriptural. Dress that is distinct from the world isn’t cultural. It’s biblical. Patriarchy isn’t cultural. It is Scripture. I’m to preach the whole counsel of God’s Word. I’m to teach the saints whatever God has said in His Word. I’m not going to have those teachings diminished for the convenience of those who prefer to fit into an unbiblical way of life. Take the world, but give me Jesus.
The Bible is lived in the real world. The Bible reacts to culture. The Bible guides how we will live. The Bible tells us what is the right music, the right art, the right marriage, the right fashion, and the right family.
This last week I was out evangelizing with quite a few others from our church and I came to the door of the jr-high pastor of one of the local Rick-Warren-Purpose-Driven types of churches. I was with two teenagers. The man’s wife answered the door-bell and she seemed happy we were there once she knew we were out preaching the gospel (not JWs). She said her husband was the jr-high pastor at that particular church, which I know well. A first thought for me was what does a jr. high pastor do all day, but I refrained from asking that question, although I was really curious. I considered the oiling of the skateboard wheels and the proper wrinkling of the urban chic t-shirts. But I digress. I talked to her for awhile about the gospel to find out what they believed the gospel was. I had about finished with her thinking, which wasn’t quite developed enough for me to conclude, when her husband arrived. I spotted her husband before she did. As much as people stereotype fundamentalists, evangelicals might be easier to identify in their desperate desire to blend. Information: stop trying so hard. You blend like a Chinese tourist at Dollywood. Next.
The wife had to leave, so jr. high man and I talked first about the gospel. I was a little surprised to hear that he was a Calvinist. The senior pastor is a Dallas graduate. He didn’t disagree with most of what I said there on the basics, although I’m hard pressed to have even an LDS contradict me up to a certain point. It’s become all how you define the terms. Maybe that’s always been it. A big one is: Who is Jesus? A lot of different viewpoints there all under the banner of Jesus. But I moved on to worship. I kinda see that as the next thing. In a certain sense, I see the gospel and worship categorically as the same (see John 4:23-24). My question is: do you worship God in your church? Just because worship is happening doesn’t mean that it is actually happening. What people think is worship relates to Who they think God is. I already knew that at this church the worship was a matter of one’s taste. Those were almost the exact words I heard from their senior pastor when I had a previous conversation with him. I will say that talking to the jr. high pastor was a little like talking to a jr. higher. The arguments were similar to jr. high ones. I made a note that he needed to get out of the jr. high department a little more—pooled ignorance was happening.
Jr. high guy asked what music was appropriate for worship. I’m fine answering that question, and I knew it was a trap to offer the name of a particular style, but I did name some I did not believe were acceptable to God for worship, namely rap, hip-hop, grunge, and rock, among others. Upon listing those, his eyes lit up and he fired off a derogatory question as an answer: “So you’re saying that God can’t take rap music and redeem it for his worship?” The answer to that question is, of course, “N0,” but that is not how you answer. The key word in his question, I believe, was “redeem.” How he used that word says a lot about his view of the world and his understanding of God, of Christ, of worship, and of the Incarnation.
I believe this man’s concept of “redeeming the culture” is quite popular today. It is also new. It is not a historic understanding of either “redemption” or “culture.” The phraseology is an invention, designed to justify worldliness. What is most diabolical is that the phrase, “redeeming the culture,” is used to categorize a wicked activity into some sort of sanctified one. You should be able to conclude what damage this would do to the cause of biblical discernment.
Earlier I said the man carried on a jr. high type of approach. What did I mean? He used questions as a form of mockery. For instance, he asked, “So you’re saying that individual notes are evil or something?” He also leaned on the time-honored, “So any kind of song that is upbeat, I guess, is wrong then?” Who said anything about “individual notes being evil” or “upbeat songs being wrong”? No one. And he asked them with a kind of accusatory and incredulous tone, as if he was shocked.
To get the right idea of what God will redeem, we should consider 1 Corinthians 6:19-20, which says that our body is the temple of the Holy Ghost and that we can glorify God with our body. The body itself is not evil, despite what the Gnostics might say. It is how one uses the body. Paul explains that in Romans 6 when he says that the body can either be used for righteousness or unrighteousness depending upon what it serves. Letters and notes are about the same. They can be either used for evil or for good. Cloth is the same way. The material that turns into immodest clothing is not itself evil. What is evil is what the cloth is turned into, how it is used. Letters can be turned into foul language. Paint can become wicked or profane art. Notes can be formed into godless, pagan music, just like they can be made into sacred music.
However, someone can’t take pornography and redeem it for God. I explained this obvious point to jr. high man. I illustrated it by asking if naked women on the streets of a Marine base could be redeemed by handing out tracts. The Marines would show more interest. More tracts would be taken. The contents of the tracts was holy. Does the message justify the medium? Of course, he said no. The beauty of the illustration is that it makes it simple even for a jr. higher.
At a root level, this wrong idea about redemption relates to a perversion of Christ’s incarnation. It is very much a Gnostic understanding of the Incarnation. The logic of it goes like the following. Jesus became a man. Men are sinful. Jesus became a man so that He could relate with sinners. This takes His condescension right into the sewer. Jesus was a man, but He was a sinless, righteous man. He was tempted like men were, but without sin. Jesus didn’t relate to men. There was nothing wrong about the body. A body isn’t wrong. Jesus took a body. That wasn’t wrong. Jesus wasn’t redeeming the thing of having a body. He didn’t take a body to relate with what sinful men do with their bodies. He took on a body to die for us. That’s how Jesus redeemed. Jesus didn’t take a body to be like men; He took a body so that men could be like Him. These “redeeming the culture” people turn this right around. We Christians are not to take on the characteristics of the world, become like the world. That isn’t incarnational. We should be turning the world upside down, not the world turning us upside down.
To go a little further, we can also see an attack on the atonement in this idea. Jesus redeemed by dying in His body, and shedding real, physical blood in His body. He did not redeem the whole thing of sinful men having sinful bodies by taking a body Himself. This borders on a moral example theory of atonement, as if Jesus showed to sinful men how to have a body through his moral example in and with His body.
Here’s what the “redeeming the culture” people take out of this. If Jesus could take a body to do His work, then we can take rock music to do our worship. Just like Jesus accomplished what He did with a body, we can accomplish what we need to with modern art. This is incarnational to them, redeeming like Jesus redeemed. We redeem these things, making good use of them, sanctifying them, like Jesus made good use of a body.
What should be sad to anyone reading this, and really anyone period, is how that this brand of so-called Christianity destroys scriptural concepts and just about makes it impossible to follow Jesus for these people. The people of their churches think that their feelings, that are really orchestrated by sensual passions, are actually love. They are convinced of it. They are told that it is true, and in so doing, they are deceived. And now the most conservative of evangelicals and most fundamentalists would say that we can’t judge that to be wrong. Sure we can. Those feelings are not love. They are not love for God. Ironically, they are love for self, fooling someone into thinking they are love for God. Rather than redeem anything, they have taken something already redeemed, love, and have perverted it as a result. And God requires His own to love Him. You can see what this does to Christianity.
Professing Christians should just stop using the “redeeming the culture” language. They have it all wrong. They’re just excusing their love for the world and their desire to fit in with the world. You don’t take a profane or sinful activity and “redeem it.” The letters can be used for God. The notes can be used for God. A body can be used for God. But a wrong use of letters, notes, a body, or cloth is not redeemable. Whether any of those will be used for God will depend on what to which they are yielded. If they are yielded to God based upon biblical principles, therefore, acceptable to God, then culture is being redeemed. And only then is culture being redeemed.
Culture is a way of life. If one’s way of life smacks of this world system, the spirit of this age, it is not redeemed. Only a way of life surrendered to the way of God will God redeem.
The term “legalism” isn’t in the Bible, so it is off to a bad start as a scriptural discussion. And, yes, I know “Trinity” isn’t in there either. It is kind of ironic that someone could get in trouble for something that isn’t in the Bible to start with, and in trouble for something that says we’re in trouble for adding to the Bible. Nevertheless, “legalism” is a term we’re forced to discuss and deal with today.
Modern society relegates moral and religious concerns to matters private and personal. They’re nobodies’ business. You have the utter independence of the individual, offering freedom from all moral restraint or bounds. On the other hand, legalism becomes the suppression of the individual to majority or authority rule. The authority imposes standards which might elevate appearances to greater importance. Someone might look the part without really meaning it. Is there a scriptural place to regulate the lives of individuals by outward authority or law?
The laws themselves, as long as they’re scriptural, are not the problem. Having less of them won’t solve insincerity. We’re a nation of laws. God is a God of law. He provides standards by which to follow Him. Jesus said that if we love Him, we’ll keep His commandments. We can keep His commandments and not love Him, but we can’t love Him if we don’t. Reducing the commandments, the words, or the sayings to a manageable number, an amount we can keep, doesn’t make the living more about love. The one falling short of obeying the commandments loves less.
Paul saw Galatians, who professed justification by grace alone, moving from the “faith alone” column to the “plus works” one. This wasn’t the church having rules or standards. These individuals weren’t shaking apostate Judaism. They were still earning their salvation no matter what Jesus had done. As a result, Christ was made “of no effect unto” them (Gal 5:4). This mindset propagated by false teachers also effected already saved, truly converted believers. They, who had “begun in the Spirit” “by the hearing of faith,” were influenced to “perfect” themselves “by the flesh” (Gal 3:2-3). God accepts the fulfillment of Scriptural standards produced by the Spirit through the life of the believer. The reduction of standards does not vindicate the acts of obedience any more than the addition of them. The key for acceptable obedience isn’t the minimization of the rules but the grace by which they are accomplished.
The modern obsession with lessening restrictions, reflected in evangelicalism today, doesn’t reveal God’s grace or His glory. It manifests rebellious hearts and corrupt consciences. God’s grace is a dynamic force of God that secures our working for Him. Grace looks to obey the precepts and principles of Scripture.
Often evangelicals flash the term “legalism” to make room for a questionable behavior or habit. I started part one of this two part series when a popular evangelical blog author attempted to defend a post about a popular television show (Lost) with another one against legalism. The author said one of the forms of legalism is the pharisaism of adding to scripture. Adding to the Bible is pharisaical and Pharisees are legalists. However, legalism of the Galatian variety isn’t adding to God’s Word. Actual scripture does just fine for Galatian legalism.
The evangelical charge of either legalism or adding to Scripture relates to the lasciviousness of evangelicalism today. I want to use one obvious issue as an example—women wearing pants. Why avoid it? I agree that the Bible doesn’t prohibit women from wearing pants. Case closed, right? Wrong. Deuteronomy 22:5 prohibits women from wearing the male garment. Pants are the male garment. So I’m coming from the Bible on this one. And a woman wearing the male garment is an abomination to God, so this is a moral issue. God is displeased by disobeying the prohibition.
Now this is where some say Christians have liberty because we have here one of these “doubtful disputations” of Romans 14:1. We are not to reject someone in doubtful disputations. Deuteronomy 22:5 hasn’t been doubtful until just recently when society decided they would overturn the symbols of God’s design of the two genders. And if we’re going to still keep obeying Deuteronomy 22:5, we’ve got replace the male symbol, the male garment. I get no answers, total silence, or a joke, from every person I ask to name the male symbol or garment that has replaced pants. Evangelicals and fundamentalists don’t want women to be prohibited from wearing pants, so they say that grace, God’s grace, permits their pant wearing. And since it is God’s grace that gives permission, it must be legalism now that prohibits. This circuitous line of reasoning makes “the commandment of God of none effect” (Mt 15:6), another kind of pharisaism.
I read with interest some of the arguments of the “lovers of grace” for justifying the night time soap opera. Here is one from one of the contributors there, Frank Turk:
Now, before stuff gets a little out of control, there is nothing that happened in the course of the 6 seasons of LOST which is anywhere near as gritty and frankly carnal as what happened to Er, Tamar, Onan, and Judah and his son Perez.
Frank argues that the content of biblical narratives justifies watching some sex scenes on television. His argument says that if it’s OK to read the Bible, and it is, then it’s also OK to watch something equal to or less sinful. I’m not going to provide opposition to this justification in this post, but I wanted you aware of what they’re saying. Phil Johnson adds this:
But it’s not really necessary to portray Rob and Laura Petrie sleeping in separate beds in order to preserve the purity of the viewing audience, and it’s not inherently sinful to be exposed to a story in which someone commits adultery–or even worse.
I think Phil is staying a little purposefully ambiguous, but he’s creating space for watching acts of adultery committed on television. It’s along the same lines of the Frank argument above. And overall, those who question this line of reasoning, they say, are “legalists.” And Phil would add that this kind of “legalism,” the type that questions this type of viewership based upon moral grounds, is more dangerous than emergent or emerging types of license. And this is coming from those who claim to be conservative evangelicals.
Was Job a tad legalistic when he followed that whole “covenant with his eyes” standard (Job 31:1)? I guess Job was just trying to rack up merit points. Either that, or he thought that having the right thought life would help him please God. And He did love God. We’re commanded by Paul, “Be not conformed to this world” (Rom 12:2a). But how can we follow that requisite for presenting our bodies a living sacrifice (Rom 12:1b)? Well, it’s by being transformed “by the renewing of our minds” (Rom 12:2b). And how are our minds renewed? They are renewed by what we fill them with. Garbage in, garbage out. Clean in, clean out. Christian leaders shouldn’t be encouraging their listeners to belly-up to the garbage trough. What do you think?
Now I say that these boy-who-cried-wolf type of accusations of “legalism” destroy. They encourage lasciviousness and license. They sear and suave the conscience. They encourage false worship. They impede holy living. They excuse sin.
In the last week someone wrote that these “legalists” require lists of rules for their adherents in order to compensate for personal insecurities. And then as a way of reaching unattainable spiritual heights, made impossible by the sheer magnitude of the regulations, the followers obtain special relics to overcome their spiritual shortfalls. Mark Farnham says these fundamentalist relics were objects associated with fundamentalist saints, like the signature of a well-known preacher or the car of John R. Rice or Jack Hyles’ ring. Interesting theory. I wonder if a heavy collection of C. H. Spurgeon memorabilia would count as spiritual relics as well. Or perhaps treks to the meccas of Together for the Gospel in Louisville or Shepherd’s Conference in Southern California might result in some pure spirituality that someone might otherwise be missing.
Following Farnham’s line of reasoning, I see evangelicals and fundamentalists also reaching for an abounding grace formerly unreachable without the relic of the worship team, the contemporary chorus, the goatee beard, the powerpoint screen medium, and the casual polo shirt. Some mixture of these ingredients effuse Christians with a grace elixir capable of bringing them to a different spiritual dimension. Grace is available to those hungry enough to release the ball and chain of an old version of Scripture, a stifling shirt and tie, and a constraining television standard. Nothing says grace quite like your best Sunday t-shirt and a Jars of Clay logo on the bottom of your skateboard.
Nobody is really neutral. Paul writes in Romans 1:18: “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.” The word “hold” means “suppress.” Whoever does not receive the truth suppresses the truth. Everyone starts from a position of knowing the truth. Paul elaborates a little further in v. 25 by saying that these truth suppressors “change the truth into a lie.”
You might be thinking, “well, they suppress the truth about God, but they don’t suppress all the truth.” Wrong. When you suppress the truth about God, you have also suppressed all the truth. Why? Without God there is no absolute truth, no objective truth. Without God, everything is random and haphazard. Someone may say that he believes the truth about something, but he cannot qualify it as truth without some standard of truthfulness, a standard that does not exist without God.
Now you might be thinking, “well, someone can say that an object is the color red without God.” Wrong again. There would have to be the idea of color, and someone can’t know there is color and that a color is red unless an idea can exist and that someone could think. Without God, everything is essentially molecules indiscriminately meeting and bouncing off of one another. Why is that color? And how could it be red? Without God, everything is subjective. What’s happening on earth is of no more consequence than what is occurring on Neptune. Chemical processes and colliding matter can’t think or make value judgments. They’re just accidents moving toward ultimate entropy.
So for all truth, we start with God. And everybody knows that even if they do suppress it. Since God began everything, He defines everything, and He determines reality. We know God and we know because of God. We don’t really know without Him, so what we know, including what is true, beautiful, and good, is based on Who He is. And there is no neutrality. We all begin with God. It’s just that one admits it and the other suppresses it.
Evangelicalism and fundamentalism, however, have embraced neutrality. This is a trick of Satan, a shell game that he plays with men, so that they will begin to look at life on his terms. He would like men to think, in contradiction to God’s Word, that everyone starts out on even ground or with a blank slate in the development of his beliefs and the determination of what is true or false. With neutrality, revelation is personal so theological knowledge is ambiguous, requiring a response to evidence.
WHERE WE SEE AN EMBRACE OF NEUTRALITY IN EVANGELICALISM AND FUNDAMENTALISM
This embrace of neutrality is seen in the evangelical and fundamentalist explanation of beauty. Beauty has been reduced to a mere mechanical response to sensory input. This neutrality denies intrinsic or inherent beauty or any absolute standard of beauty outside of man’s personal choice. While once Christianity accepted an objective standard of beauty that started with God, evangelicalism has fallen prey to the world view espousing man as the arbiter of beauty. This is manifested today in the evangelical embrace and fundamentalist acceptance of anything-goes in music. Objective beauty, sacred and unprofaned, has been sacrificed on an altar of modern and post-modern culture.
I expect evangelicals to deny this, which, of course, they’ll especially have the right to do in their contemporary realities, dogmatic in their tolerance. Modernism broke down traditional institutions through secularization and urbanization, giving numerous opportunities of pleasure and self-fulfillment. Men then looked at life on their terms. Instead of concentrating on what God expects, churches focused on what people thought or felt they were missing. As modernity stripped life of meaning, which begins and ends with God, men have turned to self to explain. The individual became the ultimate adjudicator of what is beautiful. Evangelicals have accepted this.
In many ways conservative evangelicals and fundamentalists have objected to doctrinal relativism. They have held the line to a certain degree at certain fundamental truths. They seem to be proud of this. However, they have embraced neutrality in relationship to aesthetic values—what is beautiful—and all absolute truth to maintain their credibility in a post modern world. This embrace of neutrality is seen in the rampant subjectivity in music for worship both personal and corporate, in the casual and coarse, often immodest, apparel, the vast slippage in the realm of entertainment values, and in the wide-ranging acceptance of doctrinal ambiguity, which includes a shunning of the doctrine and practice of separation. God has been marginalized by having far less importance in man’s actual life.
When you watch evangelicals and fundamentalists talk about doctrine, you hear the damage that their own embrace of neutrality has caused. They pander post-modernity with their theological reductionism, relegating truth to essentials and non-essentials. This plays right into the attack on meaning and the self-autonomy of interpretation. Men are on a quest for knowledge, whose progress is slowed by the oppressiveness of unequivocal and authoritative conviction. Certainty violates personal viewpoint and self as source of meaning. This has reduced the church to a shop for religious consumers. The message must be contextualized to the shopper for accomplishment of mission.
With a conformity to post-modern culture, unity has become the highest value of evangelicalism and fundamentalism. You hear this narrative in today’s political speech, the era of post-partisanship. Political operatives vie for the admiration of the independent voters, a mass of humanity in the ambiguous middle, who are proud for not having made up their minds. Uncertainty is elevated to a sacramental place in American culture with few exceptions, such as food and celebrity. Evangelicals and fundamentalists won’t hold your differing belief and practice against you. You can join in by agreeing to disagree and all getting along based on the supreme injunction of unity in the body; well, with the exception of a few essentials that even in those it’s probably just going to be a matter of interpretation. The embrace of neutrality is witnessed in the compliance to this view of unity.
THE RESULTS OF THE EMBRACE OF NEUTRALITY IN EVANGELICALISM AND FUNDAMENTALISM
Evangelicals and fundamentalists proclaim the supremacy of the gospel. I don’t mind an emphasis on the gospel. But the point of the gospel, the worship of God, is often lost with this embrace of neutrality. God is seeking for true worshipers (John 4:23-24). The profane, desecrated music that evangelicals especially, but also fundamentalists, offer as worship results from their aesthetic neutrality. They have forsaken an objective beauty and worship is the casualty. God doesn’t accept the ugliness they have decided is acceptable to Him because they have forsaken an absolute standard of beauty.
Evangelicals and fundamentalists have devalued aesthetics, resulting in heteropathy. And as they relate to God, they can’t separate doctrine and practice from affections. Without the proper affections, our relationship to the Lord can’t be right, even if we happen to be doctrinally and practically orthodox. The imitation affections, actually passions, desires mistaken for love, are more blasphemous to God than if He had received nothing, no affection, no passion, no nothing.
The product that is devised and delivered by churches today and called worship blasphemes God by its deviation from beauty. It is often profaned by its fleshly stimulation, its banality, or its kitsch. Like animals churches have become driven by their desires, needs, and appetites, and have treated God and worship itself as an instrument to fulfill those things. God is to be the end in itself of worship, the worship to be governed by devotion to Him and not those things that are the means to us. In his book, Beauty, Roger Scruton has called this profanation that he has seen the “Disneyfication of faith.” He has also written, and I agree (pp. 176, 182):
Desecration is a kind of defence against the sacred, an attempt to destroy its claims. In the presence of sacred things our lives are judged and in order to escape the judgment we destroy the thing that seems to accuse. . . . One cure for the pain of desecration is the move towards total profanation: in other words, to wipe out all vestiges of sanctity for the once worshipped object, to make it merely a thing of the world, and not just a thing in the world, something that is nothing over and above the substitutes that can at any time replace it.
What people really love is themselves and the world. They know that’s not right. Their true love they profess is about God is really still about them.
Almost all evangelicals and fundamentalists would say they love the truth. But truth can’t survive their embrace of neutrality. Some truth, sure, but truth as a whole won’t make it with the accession to modern and post modern culture. It does start with certainty about the Words of God. Evangelicals and fundamentalists can’t know that because they have elevated reason above faith in line with modernism. And then meaning of Scripture comes crashing down close behind, because how can we know what words mean if we aren’t sure what they are.
The next victim of the embrace of neutrality is discernment. With the forsaking of objective beauty, what is goodness and true must also necessarily fall by the wayside as well. The certainty here all comes from the same source. When you change the basis of your conclusion to make way for your own opinion, you lose the ability to decide with any authority. Various factions of evangelicalism and fundamentalism stand at various stages of deterioration, but none will survive their embrace of neutrality.
In the end, perhaps what is lost more than anything is obedience to God. God is not pleased. His truth is not respected. His ways are not kept. And the churches are not so concerned.
If your whole life has been lived in a bunker, it will be hard to see the world with any other perspective than the bunker in which you live. That’s what will make this essay hard to accept for evangelicals and fundamentalists. Most will likely never understand because they will refuse to separate themselves from the bunker. If they hear this in a post-modern way, influenced by the world and the Satan’s work to that extent, they will hear this about how Bill Clinton listened to Ken Starr during the Monica Lewinsky scandal. I’ll be the villain like him for attempting to impose my oppressive and narrow moral narrative on their unity and their freedom. I’m pretty sure I’ll be thought to be kooky right wing fringe who attempts to dictate my personal preferences to others.
The barbarians are not standing at the gate any longer. In many ways, we’ve become the barbarians. We have allowed the Philistines to have their way. Churches have lost their will to contend. We’re at a very serious time for the truth, for Scripture, for obedience to God, for true worship, for what is true, what is good, and what is beautiful. Please do not dismiss this. Do not take it lightly. Don’t marginalize it. Don’t be fooled. I ask that you consider whether it’s me or it’s you.
8:30-9:30 p.m., March, 27, 2010. Pagan Hour.
If it’s already 9:30 p.m. for you, it’s too late. Sorry. For the rest of you, turn your lights ON between 8:30 and 9:30 p.m. TONIGHT. Why on? Because you love God and are jealous for his glory and worship.
In the beginning God created the heaven and the earth. (Genesis 1:1)
And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. (Genesis 1:28)
Maybe I won’t explain myself well enough, but I’m going to make a defense for reckless waste during this one hour of the year.
When God created the earth and man, he gave man responsibility for it and we, therefore, are to be stewards of the whole world. For this reason, I conserve my resources everyday of my life. God has given to me bountifully and as his steward, I strive to keep good care of his gifts. I try to save money and resources all the time because all my money and resources are not really mine–they’re on loan from God.
The World (and it’s ideologies) wants me to make a statement tonight that I’m concerned about the earth and the crisis we are in globally. Are we in a global climate crisis? The Word tells me that God is in control and that He is the one that will destroy it someday. For it to be here for Him to destroy, it will have to stick around until He’s ready to do that. Also, the World tells me that I should surrender the responsibility God has given me and do what my “Mother Earth” wants. If I do that, I’m rebelling against God. If I cave in to the pagan idea of “gaia,” I’m joining the heathen in their worship of the earth. I want to stand in STARK contrast with pagan-heathenism. (2 Corinthians 6:14-18)
So I’m turning every light on I can think of: and to revel in the bountiful goodness that God has created the earth with, and allowed me to steward, I’m also turning on every electric device I can think of, and leaving plugged in every appliance I can think of, and if I think of anything else, I’m turning that on too.
Tonight at 8:30 p.m. is NOT the time any Christian should be “off the grid.” Consume all the energy you can to the glory of God! (1 Corinthians 10:31)