Results tagged “idolatry” from Reformation21 Blog

In 1869, the German physiologist, Friedrich Goltz, published a series of conclusions from tests he performed on frogs. In his book, Beitrage zur Lehre von den Functionen der Nervencentren des Frosches (Contributions to the Theory of the Functions of the Nerve Centers of the Frog), Golz revealed that he had put a number of frogs in a pot of water and heated it to 78.8 degrees Fahrenheit. At that temperature, the frogs obviously made efforts to get out. Golz then slowly turned up the temperature until the frogs died of at 107.6 degrees Fahrenheit. When he ran the experiment on decerebrated frogs, Golz discovered that the decerebrated frogs remained calm until they were fully cooked in the boiling water. I relay this story at the risk of offending both PETA and little boys who love frogs, in order to draw an analogy. In "late modernity," believers are in danger of becoming just like decerebrated frogs in the kettle. As the temperature of cultural wickedness increases around us, we remain motionless--until it's too late. While we silently tolerate and seek to negotiate with a culture in which abortion, sexual immorality, idolatry, materialism, abuse and every other form of wickedness runs ramped, we are being cooked. I am not suggesting that we become bombastic cultural warriors. I am, however, suggesting that we need to wake up to the reality of the wickedness in the culture in which we live and be willing to live as the faithful, God-honoring, sin-hating, righteousness-loving, truth-speaking believers Christ has redeemed us to be--no matter the cost. 

Jesus teaches us that there will be evidences of God's grace in the lives of those he redeems. The recipients of God's grace are marked as being poor in spirit, mournful, meek, merciful, peacemaking, pure in heart and hungering and thirsting for righteousness (Matt. 5:3-9). They will also be those who are "persecuted for righteousness sake" (Matt. 5:10).  Righteousness is not a culturally defined concept--something determined by statist ethics or media-driven agendas. As one theologian rightly explained, "What God says is right is right because he says it and He says it because it rests on his holy nature."1 This means that we must have our ethics shaped exclusively by Scripture. 

Recent exposés related to Rachael Dehollander, and other victims of sexual abuse, have served to prove how willing society--and, regrettably, even the church--has been to tolerate, cover and accommodate wickedness. If we have learned anything from this tragic situation, it is that we must wake up to the reality of wickedness in the world in which we live; and, be willing to call sin what it is. In order to do so, it is incumbent on us to defend the "straight line" of righteousness. Denhollander appealed to C.S. Lewis' reflections in Mere Christianity on the "straight line," as she faced her abuser: 

"I can call what you did evil and wicked because it was. And I know it was evil and wicked because the straight line exists. The straight line is not measured based on your perception or anyone else's perception, and this means I can speak the truth...without minimization or mitigation. And I can call it evil because I know what goodness is. And this is why I pity you. Because when a person loses the ability to define good and evil, when they cannot define evil, they can no longer define and enjoy what is truly good."

What a powerful word there is in this for us. We must seek, by a diligent use of Scripture, to appropriate into our own thinking, consciences and lives the "straight line" of righteousness. When we cease doing so, we will inevitably begin to accommodate evil. This is not simply a call for us to stand up for victims. It is a call for us to reject all unrighteousness. We must disabuse ourselves of the notion that something is wrong only because it hurts someone else in a perceptible manner. Sin is, first and foremost, rebellion against the King of Heaven. As R.C. Sproul put it, "Sin is cosmic treason...against a perfectly pure Sovereign." When King David finally acknowledged his sin of adultery and repented of it before the Lord, he confessed, "Against You and You only have I sinned and done what is evil in Your sight" (Psalm 51:4). Accommodating culture on the horizontal plane is the inevitable result of downplaying the severity of sin on the vertical.

By nature, men and women approve those things that they know are abhorrent to God. The Apostle Paul--after opening the catalogue of natural depravity ranging from sexual immorality to unmercifulness (Rom. 1:29-31)--explained the science of cultural accommodation. "Who knowing the righteous judgment of God," he wrote, "that those who practice such things are deserving of death, not only do the same but also approve of those who practice them" (Rom. 1:32). Our natural instinct is not only to tolerate but also to practice and to approve evil in the lives of others. Accommodation can happen either explicitly (through vocal support or active engagement) or implicitly (by downplaying its severity or covering it up). When we accommodate societal sin in these ways we become just like the decerebrated frogs in the kettle. 

It is a travesty of the highest order when ministers publicly castigate fellow ministers for speaking out on such things as abortion, marriage, homosexuality and gender identity, while silently refusing to speak out on them. Appealing to kindness and ecclesiastical procedure--in attempts to censure vocal denunciation--is often nothing less than a smoke screen for fostering cultural accommodation. Rhetorical sophistry is par for the course, these days, for those who--wishing to blur the "straight line" of righteousness--silently promote ethical compromise.  

Believers are not to be zealous to uphold the "straight line" because we are better than others. God only justifies "ungodly" men and women (Rom. 4:5). Rather, we do so out of a desire to glorify the God who redeemed us and to reflect His image in a wicked and perverse world. We do so also for the sake of the Gospel. Jesus died for sin. It is impossible to hold out the abundant and lavish grace of God in the Gospel unless we first uphold God's holiness and standard of righteousness (Rom. 5:20). The law makes sin exceedingly sinful so that men and women will see their need for the forgiveness and reconciliation that is only found in Christ (Rom. 7:13; Gal. 3:22). 

There will, of course, be a cost if we decide to do what is pleasing to God and stand for the "straight line" of righteousness in a world that approves and promotes wickedness. Rachael Denhollander learned that painful truth. Though the cost may be great, we must remember that there is true blessedness in upholding God's standard of holiness. After all, Jesus didn't say, "Blessed are the cultural accommodationists, for theirs is the Kingdom of Heaven." 


1. Van Til, C. The Defense of the Faith (Phillipsburg, NJ: P&R Publishing, 2008).

Pluck Out...Your Candidate?

I'll never forget the first year that I was able to vote. I had just turned 18 and could not have been more zealous to be part of the American political process. I spent six hours a day while I worked listening to angry talk show radio hosts who seemed intent on raising my blood pressure. I vehemently argued with (and regarded as an enemy) anyone who disagreed with me. If Facebook had been around I would have most likely have blocked anyone who thought differently from me. Thankfully the election eventually took place, and I had the satisfaction of knowing that I had played my part in the American process. As if emerging from a daze I went back to my regular life of spiritual devotion, church attendance, sharing the Gospel, and turning my focus more earnestly to the Lord.

Four years later, however, the daze occurred again and a similar pattern repeated itself. I devoted a solid 8 months (probably more, if I'm honest) pouring my spare energy into reinforcing my preferred choice and again trying to persuade others to join me in my "righteous" cause. This pattern has repeated itself for the last 15 years of my life, like clockwork. If my estimates are right, I have invested at least three whole years of my young life in politics; and, if I'm honest, I now regard them as lost years. I think of all the things I could have done during those 8 month cycles. I could have spent long stretches listening to good preaching instead of self-indulgent screeds. I could have read books about Christ instead of the opinions of pundits. I could have memorized the shorter and larger catechism. I could have memorized a book of the Bible. I could have spent time trying to persuade my non-Christian neighbors to come to Christ, or join my church. Instead, I tried to persuade them to join my political party and watched my blood pressure climb over events that I really had very, very little sway over.

With the advent of Facebook, the visible shift of focus for most Americans is startling. We had three years of some sort of normalcy (nevertheless characterized by bad news and cat videos). Now, the focus of nearly everyone has either turned to Pokémon Go or the election. Frankly I suspect that Pokémon Go may actually be of greater consequence than the election. At the least Pokémon is building non-volatile relationships!

This election year brings with it a choice between two human beings who (if I dare say so) nearly everyone seems to universally regard as despicable. Either candidate will be a loss for our nation and a harbinger of divine judgment. So how much time should American church members or ministers devote to picking their poison? I think a fair answer is, "Almost certainly less time than they are currently."

Now, to be fair, I can't and won't tell others how to spend their time. I am so far from being a perfect model of how to spend one's time. For instance, I read a stack of comic books this past year. I have hobbies and things that I do for fun that bring rest, relaxation, and pleasure into my life. I have been known to regain focus for studies or ministry after watching a TV show on Netflix. When I think of the ideally pious use of one's fleeting moments, I think of Jonathan Edwards, who resolved "never to lose one moment of time; but improve it the most profitable way I possibly can." This is not me (though I want it to be), and I do not speak as a perfect model.

However, of this much we can be sure: Jesus tells us that if something is causing us to sin, we should cut it off or pluck it out (Matt. 5:29). Brothers and sisters, if politics has become an idol for you...if political engagement is impeding the work of the Kingdom that you know you should be doing, Jesus commands you to cut it off. I can't tell you at what point political involvement has passed from the legitimate responsibility of a citizen into idolatrous waste. I can't tell you exactly what the best use of your time is at every given moment. If you find political investment to be fruitful, restful, and a source of joy and pleasure in your life, by all means invest yourself and pour yourself out for the cause to bring glory to Christ. But I would also encourage believers to ask themselves the following diagnostic questions. It is my hope that they may be of some help to our knowing whether we need to cut off our political hand:

  • "During this season do I have more or fewer relationships where I have opportunities to share the good news with a sinner?"
  • "Do I invest more energy in getting people into my political party than I do getting them in to my church?"
  • "Do I spend as much time having my soul enriched by the preaching of the Word as I do listening to pundits?"
  • "Are my anxiety and blood pressure higher during this season? If so, is politics worth the toll it is taking on me?"
  • "Do I watch too much news? If so, have I become more anxious, fearful, or angry?"
  • "Do I believe that the right candidate will bring the kind of joy into my life that only Christ can bring?"
I realize some will charge me with presenting a false dichotomy here. Surely some are capable of walking and chewing gum. I was not able to personally engage well in politics and the work of the Kingdom of God during the last four political cycles. I suspect I am not the only one. I am not suggesting that believers should have no place in political involvement. What I am suggesting is that because we are not only citizens of earth, but also citizens of heaven our investment in the earthly city of man where we currently live ought to be modest, measured, and balanced by the knowledge that Christ's "kingdom is not of this world." Of all people, we have our priorities straight.

Let us never kid ourselves into thinking that obsessive political investment on social media or in private conversations with believers or unbelievers will further the kingdom of God one inch. The kingdom of God is furthered by the proclamation of the Word and by the work of the Spirit in opening the hearts of people to receive the message of Christ crucified. The kingdom of God is advanced by the work of evangelism and discipleship--by using the means of grace that God has given to his people and His church. If something - anything - is impeding the work that you or I ought to be doing, Jesus commands us to cut it off or pluck it out from our lives. It would be better for us to enter heaven without our candidate than to enter hell with our candidate, would it not?

Adam Parker is the Pastor-Elect of Pearl Presbyterian Church in Pearl, MS. He is a graduate of Reformed Theological Seminary Jackson and the Associate Editor of Reformation 21.

Another bite of the Apple

How pleased and blest was I
To hear the people cry,
"Come, let us seek our God today!"
Yes, with a cheerful zeal
We haste to Zion's hill,
And there our vows and honours pay.

The excitement is building and the tension is mounting. We have been eagerly anticipating this day, a day on which we get to consider marvels and receive blessings, in the company of others so marvelling and blessed. We have been planning for this, clearing our calendars, arranging our schedules, saving our offerings, cancelling other commitments and structure our family life with this day in mind. It comes regularly, but it feels rarer. We know something of what to expect, but we are hoping that - this time - something better may be our experience, that the glories we have come to know in part might beam a little brighter this day. Yes, with a cheerful zeal, we haste to Apple's [sic] hill, and there our vows and honours pay. Because today they might show us a new watch.

If that is your testimony, and these your priorities, something may be wrong.

If your appetite for Apple transcends your appetite for God; if your excitement for the company of those faithful is more than for God's faithful; if the prospect of the Spirit of Jobs drawing near stirs you in a way that worship never has; if there is no planning, clearing, saving, cancelling and structuring in anticipation of the day of worship, but there is for this; if you obsess over the merely good but miss the truly great - something has gone awry.

Just saying.

The worship of men: an old problem

Some of us are fond of bemoaning evangelical celebrity culture as largely the product of a church too much tinged with the spirit of the age. A few weeks ago, Michael Haykin was kind enough to let me see a brief pamphlet from 1645, entitled Anthropolatria; or, the Sinne of Glorying in Men, especially in Eminent Ministers of the Gospel. The author is one John Tombes, for whom I have a soft spot because, despite (as far as I know) communicating all his life as an Anglican, he gloried in the reputation of an antipaedobaptist. What he would make of the current debacle with the Anglican approval of women bishops I should love to know.

But, my friends, do not any of that put you off, one way or the other, nor the fact that he spells like Paul Levy, for Tombes in this pamphlet speaks good solid sense. He deals with the sin (or, sinne) of the evangelical celebrity culture afflicting seventeenth century London. His way of dealing with it suggests that - while certain times and circumstances may well lend themselves to such a sin - it is a perennial problem arising from the human heart. I read through the pamphlet while away in Australia, and found it coinciding with and illuminating other thoughts that may appear here in due course, but I give you some of the essence.

We would do well, I suggest, to consider this matter carefully, both in terms of our own appetites for ourselves and our offerings to others. Both of these are important, because Tombes would have us understand that the problem is often not primarily in the teachers and preachers themselves, even those of the "Look at me while I make a big deal about my humility in telling you that I am not worthy to be looked at so wonderfully exhorting you to look away from me at someone else" school of preaching. The problem lies more in the hearts of the hearers - in mine and in yours. I do not remotely believe that this problem is restricted to any particular circle. Indeed, those who boast in their orthodoxy are often as prone to this as any others. There is no sphere where it cannot raise its ugly head, and some of those who most readily hurl their thunderbolts against others are lauded by their own followers with the same kind of mindless adulation that they criticise in their targets.

Tombes defines the problem in this way:
And so to glory in men, is to glory in other men, whom we conceive to have singular excellency, and ourselves to have some proper interest in them, or relation to them, and accordingly to boast of them, and the conceived property we have in them. Thus men glory in their Ancestours, Princes, Generals, Teachers: And the glorying in this last sort of men particularly as Teachers or Preachers of the Gospell, is here forbidden, as the occasion of this precept shewes. (4)
He goes on more carefully to define his terms, and then asks and answers the following question:
But what then is the glorying in the true Teachers here forbidden?

To this I answer, 1. Negatively, 2. Affirmatively. Negatively I say, 1, That it is not the magnifying of the Apostles above other Ministers, by ascribing to them an eminent, and extraordinary authority in assuring us of the will of God, and in establishing the Churches. . . . 2. That it is not the giving of that regard to the true Teachers, which is due to them as Ministers of Christ. . . . 3. That it is not the proper love to esteeme of, and rejoycing in some as our fathers in Christ, as the Apostle calls himselfe, 1 Cor. 4.15. . . . 4. That it is not the desire of having, or rejoycing that we have men of best gifts . . .

Affirmatively I say, here is forbidden inordinate glorying in men which are Teachers, and this is [sic] sundry wayes; 1. When some Teachers are gloried in peculiarly, as if they were the only Teachers worth the hearing, none else to be regarded. And that this is the speciall branch of glorying in men here forbidden is manifest from the Apostles reason why the Corinthians should not glory in men: because all were theirs, whether Paul, or Apollos, or Cephas. It may seeme that some of them accounted Paul the only Teacher, for his singular knowledge in the mystery of Christ, of which we reade, Ephes. 3.3, 4. Some delighted only in Apollos, because of his eloquence, of which we reade, Acts 18.24. Some magnified Peter, as non-paril, whether by reason of his fervency and zeale, or his seeming dignity among the Apostles, which seems to be intimated, 2 Cor. 12.11. Gal. 2.9. Now this branch of inordinate glorying in men, the Apostle doth studiously forbid, as considering that this was the egge out of which their contentions were hatched, and perhaps foreseeing that in time, out of it would spring Prelaticall greatnesse, and Antichristian tyranny; therefore the Apostle forbids this, 1 Cor. 4.6. that they should be puffed up for one against another: so it is usuall for hearers to take an inordinate affection, to have an inordinate esteeme of some Preachers, and thereupon to count them theirs, to glory to be their followers, disdaining all others as not to be named with them, though Teachers of truth: because they have an high conceit of their learning, wit, eloquence, holinesse, or the like quality. 2. When the so-magnified Teachers, are esteemed not as servants to a higher Master, but as Masters themselves. And that this it was with those Corinthians, it may be gathered in that the Apostle doth so diligently admonish them to looke higher then [sic] himselfe or Apollos, that they might not esteeme them authours of their faith. Thus 1 Cor. 1.13, he expostulates with them, Is Christ divided? Was Paul crucified with you? or were ye baptized in the name of Paul? And chap. 2.1, 5. When I came to you, I came not with excellency of speech or of wisedome, that your faith should not stand in the wisedome of men, but in the power of God: and chap. 3.5, 6, 7. Who then is Paul? and who is Apollos? but ministers of whom ye believed, even as the Lord gave to every man. I have planted, Apolos watred, but God gave the increase; so then, neither is he that planteth any thing, neither he that watereth, but God that gives the increase: and 1 Cor. 4.6. that ye might learne in us, not to think above that which is written. Now this sin is very incident to many hearers, when they admire some Teachers wit, eloquence, zeale, holinesse or the like quality, to ascribe their conversion, edification to them; to praise them superlatively, to assume their names, forgetting that they are but Gods instruments, and Christs servants, and that their graces come not from the abilities of the Teacher, but the power of Christ. Wherefore the Apostle, 1 Cor. 4.7. expostulates thus with these Corinthians: for who makes thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why doest thou glory as if thou hadst not received it? (7-9)
In one of his most perceptive sequences, he identifies ten "pernicious effects" that arise from this sin:
But the evill of this sin is most cleerely seen in the pernicious effects that are consequent upon it, which are many: As 1. it is a direct cause of schisms: . . .

2. The prohibited glorying in men, doth expose the Christian profession to obloquy and contempt, for whereas it is the honour of the Christian profession, that they have one body, one spirit, one Lord, one faith, one baptisme, one God and Father of all, Ephes. 4.5, 6. by the glorying in some Teachers afore others, the Christian society is made like the severall Schooles of Philosophers . . .

3. By glorying in men, as there is an over high esteeme of the guifts of some, so there is an undervaluing of the guifts of others: which thing as it is an unworthy abuse of those various gifts Christ giveth to his Church, so doth it inferred an injurious imputation to Spirit of God by whom they are bestowed. . . .

4. By the inordinate glorying in some, and despising of others, the despised persons are often discouraged and disheartened, to the detriment of the Church of God, and the grievance of the despised. . . .

5. By glorying in Teachers, it falls out that they are puffed up and perverted: much experience has confirmed this as true, that popular applause hath filled Teachers with vaine glory, and made them adulterate the word of God to please their auditors. . . .

6. This glorying in men, begets an aptnesse to receive their errours, to imitate their actions, which is the seed of heresies and superstitions: for admiration and doting love to a person, easily draws the admirers to a blind obedience, implicit faith in them, to an inslaving of their judgements, so as jurare in verba Magistri.

7. Adde hereunto, that this gloring [sic] in men makes mens endeavours remisse in things necessary, earnest in things vaine; that time and labour that should be employed in the maine duties of godlinesse, in seeking the advancement of Christs Kingdome, righteousnesse, peace and joy in the Holy Ghost, is often bestowed in magnifying those in whom they glory, upholding their party, promoting their opinions: . . .

8. On the contrary, the word of God though soundly and truly delivered, is neglected, being either not heard, or without fruit, when it is spoken by such a Teacher as they affect not, but disdained, censured, contemned. . . .

9. By this meanes the rule of Christianity is changed; for whereas the rule and ground of our faith and obedience is the word of God as Gods word, through the addicting themselves to some mens authority, Gods truth stands at their devotion for its acceptance . . .

10. Lastly, They that glory in men, are either inconstant in their affections, as experience often shewes, they that one while would pluck out their eyes for him whom they magnifie, will at another time revile and hate him . . . (11-14)
Finally, he closes with a couple of applications, the second of which seems most apposite:
Application 2. In a serious dissuasive from this sin in these times, with some directions to prevent the infections thereof.
. . . It is an evill that usually doeth follow those Churches to which God bestowes excellent gifts, and worthy Teachers; . . . . But to what end is it [that God gives such blessings]? not that you should magnifie them, but use them to bring you nearer unto God, not to glory in the gift, but to rejoyce in the giver, reverence and make use of them, but reserve to their Lord his owne prerogative: may you not justly feare that God will take them away from you, when you give his due to them? (17)
As part of this application, he offers some suggested correctives for this sinful spirit:
1. Endeavour to have ample thoughts of Christ, his eminency, his fullnesse; the more high thy thoughts be of Christ, the lower will thy conceits be of men, the larger comprehension thou hast of him, the lesse wilt thou doate on his servants. . . .

2. Have a right esteeme of all true Pastours and Teachers as the Ministers of Christ, so the Apostle requires, 1 Cor. 4.1. Let a man account of us as Ministers of Christ, and Stewards of the mysteries of God, neither make more of them nor lesse. Heare them as messengers from Christ, not for their singular abilities, but for their message sake; respect them not only for their excellent wit and elocution, but for their faithfulnesse: note and retaine not only fine speeches, but every solid truth, that is from God, least while thou taste the dainty sawce, thou neglect the solid nourishment of thy soule; whoever he be that preacheth Christ truly, heare him gladly, and receive him respectfully for his Masters sake.

3. Make a fruitful use of the gifts of every true Teacher, get somewhat by all, and then thou wilt not glory in some, and disparage others; if thou didst profit by them, God should have glory and every Minister due esteeme. . . .

4. Lastly, Be well grounded in knowledge, and constant in practice of what thou hast learned: Have thy sense exercised in the word of righteousnesse, that thou mayest be able to discerne both good and evill, Heb. 5.14. and so thou shalt be fitted to profit by every godly Preacher, and inslave thy selfe to none, nor glory in man, but in the Lord. (17-19)
It makes you wonder what the blogosphere, to mention just one arena, might sound like if - for one week at least - every true Christian undertook to give themselves less to assaults on or defences of particular men and their teachings, and more to the exaltation of the great Giver of every such gift to the church. With apologies to Wordsworth, bliss would it be in that dawn to be alive, but its perfection would be very heaven!