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What The Bible Says Good Samaritan's Penny Pulpit by Pastor Ed Rice
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What The Bible Says Good Samaritan's Penny Pulpit by Pastor Ed Rice
What The Bible Says Good Samaritan's Penny Pulpit by Pastor Ed Rice
What The Bible Says Good Samaritan's Penny Pulpit by Pastor Ed Rice
Lester L. Roloff was born on June 28, 1914 in Dawson, Texas. He grew up there on a cotton farm. At the age of 12, he was saved, and at the age of 18, he surrendered to the Lord's call to preach. He graduated from Baylor University and attended Southwestern Seminary for nearly three years. During this time, he pastured two part-time churches. He then pastured four full-time churches before the Lord called him, in 1951, to be a full-time evangelist.
Lester L. Roloff was born on June 28, 1914 in Dawson, Texas. He grew up there on a cotton farm. At the age of 12, he was saved, and at the age of 18, he surrendered to the Lord's call to preach. He graduated from Baylor University and attended Southwestern Seminary for nearly three years. During this time, he pastored two part-time churches. He then pastored four full-time churches before the Lord called him, in 1951, to be a full-time evangelist.
Lester L. Roloff was born on June 28, 1914 in Dawson, Texas. He grew up there on a cotton farm. At the age of 12, he was saved, and at the age of 18, he surrendered to the Lord's call to preach. He graduated from Baylor University and attended
Link: https://corechristianity.com/resource-library/episodes/what-will-our-future-glor...Format: Audio/MP3Topic(s): MultimediaResurrectionAuthor(s)/Speaker(s): Dr Michael s Horton
Dear Friends,In my daily faith journey, I confess that I sometimes fall into a bad habit: I feel like I’ve “been there, done that.” More to the point, I feel a kind of “spiritual sophistication” in which most of the preaching I hear and most of the articles on faith that I read just don’t seem to measure up to my expectations. What’s worse, I sometimes find myself getting annoyed and impatient that the preaching that I’m hearing or the article I’m reading is not what I feel to be sufficiently insightful.As Matthew Westerholm has recently observed, this kind of “it takes a lot to impress me” attitude is actually a form of spiritual immaturity. He writes, “The more spiritually mature we become, the more we are easily edified.” This should be something that all Christians should strive for—a spirit of simplicity, humility, and openness as we encounter the sermons, writings, songs, films, and other forms of spiritual communication that we encounter. This kind of attitude will prepare us to be surprised and delighted by the unexpected insights given to us by the Holy Spirit.This attitude can also be carried over into every aspect of our daily lives, especially with the everyday conversations we have with others. If we strive to always be open when we encounter others, and avoid going into situations with preconceived notions about what we will or will not gain from them, we allow ourselves to be receptive to what the Lord is trying to teach us.Thank you for your prayers and for your continued support of FRC and the family.Sincerely,Dan Hart Managing Editor for Publications Family Research Council FRC ArticlesAre Sexual Orientation Change Efforts (SOCE) Effective? Are They Harmful? What the Evidence Shows – Peter SpriggCalifornia’s Effort to Ban ‘Conversion Therapy’ Failed. Here’s a Better Path We Can All Agree On. – Peter SpriggThe Problem With Judicial Nominations? The Left Doesn't Actually Want to Follow the Constitution – Peter SpriggBrown University is in Denial About Transgender Reality – Cathy RuseLawsuit Targeting Faith-Based Adoption Agencies Allowed to Proceed in Michigan – David ClossonA Bill Allowing College Campus Abortions Shows Reckless Disregard for Young Women – Patrina MosleyPlanned Parenthood’s New President Can’t Erase Its Atrocities – Patrina MosleyThe Department of Veterans Affairs Should Not Fund “Gender Alterations”The Catholic Church in Crisis: Two Takeaways – Dan Hart Religious LibertyReligious Liberty in the Public SquareChristian College Says Accrediting Agency's Proposed Guideline Change May Harm Religious Schools – Samuel Smith, The Christian PostTexas cheerleaders win a victory for freedom of religious expression – Todd Starnes, Fox News'In God We Trust' sign offended teachers, so the school district came up with a fix – Lois K. Solomon, Sun SentinelStudents Ordered to Spray Paint Over the Name of Christ on Football Field – ToddStarnes.comUpend Precedent, 11th Circuit Panel Urges in Pensacola Cross Case – Katheryn Tucker, Daily ReportHer College Told Her Not to Give Out Bible-Themed Valentines. She Isn’t Backing Down. – Troy Worden, The Daily SignalProfessor Who Defended Student’s Right To An Opinion Returns To Work After Three Years And One Major Court Battle – Ashe Schow, The Daily WireInternational Religious FreedomOfficials destroying crosses, burning bibles in China – APIndian Christians Refuse to Deny Christ Despite Persecution From Hindu Radicals – Leah MarieAnn Klett, The Christian PostNigeria: Pastor and three sons burned alive among at least 20 killed in latest Plateau massacre – World Watch MonitorU.S. and Turkey Speak About Syria and the Detained American Pastor – The Jerusalem PostChina to crack down on 'chaotic' online religious info: media – ReutersWhy Americans Should Care About the Uyghurs – Jennifer S. Bryson, Public DiscourseU.N. Is Called to Recognize Christian Genocide – Marlo Safi, National ReviewBaseless Forced Conversion Accusation Lead to Arrest of 271 Christians in India – Persecution.orgProminent Chinese pastor defiant after church closure – Channel NewsAsia LifeAbortionPro-life pregnancy centers served nearly 2 million people last year – The Boston PilotMemo to Chelsea Clinton: Freedom Does Not Require Women To Become Like Men – Ashleen Menchaca-Bagnulo, Public DiscourseIn two years, Iowa flips from ‘worse than New York State’ to pro-life – Live Action‘Gosnell’ Actress On Her Choice For Life: ‘Have Your Baby, It Will Mean Everything To You’ – The FederalistPro-Life Leaders Call for End of Taxpayer-Funded Research with Aborted Baby Parts – Caffeinated ThoughtsAdoptionI Was Adopted Through a Faith-Based Adoption Provider. LGBT Groups Want Them Shut Down. – Ryan Bomberger, The Daily SignalBioethicsA viral photo shows the problems with in vitro fertilization (IVF) – Andrew T. Walker, Ethics & Religious Liberty CommissionDear Anonymous Dad – Mary Jackson, WORLDA Gruesome Plan – Wesley J. Smith, The Weekly StandardObamacareThis 1 Move by the Trump Administration Is Boosting My Small Business – Joseph Semprevivo, The Daily Signal FamilyMarriageThe Thing We Learned About Marriage from the Cable Guy – Dave Willis with Ashley Willis, Focus on the FamilyConfessions of a Reluctant Complementarian – Rebecca McLaughlin, The Gospel CoalitionTeach Them About Marriage Before the World Does – Jani Ortlund, Desiring GodParentingClose ties with fathers help daughters overcome loneliness – Science DailyWaiting to Have a Baby Can Lead to Having Many at Once – Mollie Rappe-Brown, FuturityWelcome to the Grieving Parents Club – Leslie Froelich, HerViewFromHomeEconomics/EducationEducation Should Not Be Fearful – Matthew Anderson, CrisisHundreds of parents flood Board of Education to demand control over their kids’ sex education – Daniel Payne, The College FixParents Win: Colorado Schools End Sex Ed Program That Exposed Children to Porn – Stoyan Zaimov, The Christian PostThe College Campus’s Cult of Fragility – George Will, National ReviewWhy Small Businesses Are More Optimistic Than Ever Before – Patrick Tyrrell and Anthony B. Kim, The Daily SignalHow the Texas Model Supports Prosperous Families – Vance Ginn, Family StudiesFaith/Character/CultureThe Power of Prayer for Families – Alysse ElHage, Family StudiesHow to Ruin Your Life in Your Twenties – Jonathan Pokluda, Desiring GodPrioritizing the Value of Work in a Celebrity-Obsessed World – Naomi Schaefer Riley, Family StudiesHow to help a friend with mental illness – Amy Simpson, Ethics & Religious Liberty CommissionThe Benefit of Bad Sermons – Matthew Westerholm, Desiring GodWhy Millennials ARE Coming to Church – Steve McAlpine, The Gospel CoalitionWhat I Learned About My Sins at Sixty-Four – John Piper, Desiring GodHuman SexualityThe Heterosexual Gospel – Jackie Hill Perry, Desiring GodHow to Evangelize Your LGBT Neighbors – Rosaria Butterfield, Christianity TodayCalifornia Dem withdraws bill banning help for unwanted gay attraction – Calvin Freiburger, LifeSiteNewsThe Alarming Findings of a New Study on Transgender Teens and Suicide – Kelsey Harkness, The Daily SignalGay Rights, Hate Speech, and Hospitality – Rosaria Champagne Butterfield, Desiring GodHuman TraffickingSexual Exploitation Knows No Borders, Neither Should Our Efforts to End It – Lana Lichfield, National Center on Sexual ExploitationPornographyIs Pornography Your Therapy? – Greg Morse, Desiring GodHow Porn Is Sidelining Missionaries – Greg Handley, The Gospel CoalitionA rape pandemic has hit India, and people are blaming pornography – Jonathon Van Maren, LifeSiteNewsHow to Tell Your Fiance About Your Porn Problem – Jessica Harris, Focus on the Family
by Hohn Cho was corresponding with a friend, and he suggested that it could be helpful if more people on the "priority of Gospel clarity and proclamation" side of the current "social justice" discussion were to declare clearly that they were opposed to ethnic partiality and hatred. I appreciated my friend's suggestion, although I also feel compelled to note that such declarations are clear and present and common, whether in many of the articles in John's concluded blog series on GTY, or his developing sermon series on this topic, or the Statement on Social Justice and the Gospel itself, which clearly affirms "that racism is a sin rooted in pride and malice which must be condemned and renounced by all who would honor the image of God in all people" and denies "that treating people with sinful partiality or prejudice is consistent with biblical Christianity" and also denies "that the Bible can be legitimately used to foster or justify partiality, prejudice, or contempt toward other ethnicities."Even so, I appreciated the suggestion because as we know from 2 Peter 1:12, reminders of basic truths can be helpful. On that note, I greatly appreciated this recent series (starting here) on The Cripplegate by Jesse Johnson, regarding the sinfulness of American slavery. Moreover, in an intense discussion where a charitable willingness to believe and hope all things per 1 Cor. 13:7 can often be in short supply, I think it is also helpful to reiterate points like these so that it's easier for all of us to remember that we have certain genuine convictions in common. This, in turn, may lead to a discussion environment that is hopefully different from the intense partisanship of the world, where everyone who makes the complex ethical calculation associated with voting and comes down a certain way is dismissed, or even derided and condemned, as a racist, a na´ve vote wastrel, or an enabler of murderers.Indeed, just as the "social justice" advocates don't seem to appreciate being labeled as cultural or even actual Marxists—something which I take great care not to do, by the way, although I think it is fair game to point out that some of the language and rhetoric and even goals can at times sound similar—I take exception to relatively regular claims that people like me are only winking at ethnic partiality and hatred, or merely citing our opposition to those things as a talisman to ward off criticism, or don't really hold earnest biblical convictions but instead are trying to "curry favor with whites" or similar nonsense.The simple truth is that ethnic hatred and partiality—or to use a common term that I no longer prefer, racism—is sin. We see this clearly in verses such as Galatians 3:27-28, Colossians 3:11, 1 Peter 2:9, 2 Corinthians 5:16, James 2:9, and Acts 10:34-35, among others. And when we see something called out clearly as sin in the Bible, it is appropriate and righteous to hate that sin. I will go a step further and say that from my point of view, ethnic hatred and partiality is sin so major, sin that is so disruptive to the unity of the Body of Christ, that clearly established and unrepentant sin of this nature would be appropriate in many cases for steps three and four of church discipline. Certainly God took this sin very seriously when he struck Miriam with leprosy for objecting to Moses' marriage to a Cushite woman in Numbers 12:1-10!On that note, even today, we often see this sin manifest in objections to marriage or engagement to, or even dating of, a person of a different ethnicity. Having spent over 13 years in ministry primarily among and to single adults, I've seen this phenomenon quite a bit more than I'd like, and I'd sadly wager that the occurrence of it is perhaps more common in the conservative evangelical church than the world, owing in part to any conservative institution's natural suspicion of, and slowness to, change. Even more sadly, I've tended to witness objections to interethnic marriage arising out of Asian communities more often than any other, particularly among East Asian parents and grandparents (although a bit less often in second—and later—generation Japanese Americans, perhaps).With that said, we have seen very positive movement over the decades, and approval of "interracial" marriages in the US has increased from 4% in 1958 to 87% in 2013, representing "one of the largest shifts of public opinion in Gallup history." Hopefully this approval trend continues, and although the pervasive reality of sin means this number will never go to 100%, if the Lord tarries, it's entirely possible the current obsession over issues of ethnicity may fade significantly as generations pass. After all, it ought to be quite a bit more difficult to sustain bigoted views of other ethnic groups when you yourself, and most of the people around you, might well have ancestors within that very ethnicity!For those whose lingering prejudices or presuppositions cause them to lag behind both the US approval rate and the Bible, however, I've often found that asking heart questions on this topic can be far more revealing and convicting than any efforts to root out secret heart sin by either accusing entire groups of people or pressing disputed factual claims about implicit bias or socioeconomic factors. If you're single, how would you feel about marrying a person from a different or vastly different ethnicity? If you're married, how would you feel about your kids, or any younger single person you care for, marrying a person with differing types and amounts of melanin in their skin? Few questions are as viscerally helpful, I believe, in exposing people's hearts toward those of other ethnicities. And if even the thought causes revulsion to rise up within someone, that person might have to face the possibility that his or her response is something more dangerous and sinister than an innocent preference.All of the people I know personally who have been engaging in the "social justice" discussion earnestly and utterly deplore and reject the sin of ethnic partiality and hatred. And yet my perception is that many people on the "social justice" side of the discussion tend to question or doubt that fact, simply because some of us might:hold differing convictions regarding the role of the corporate church versus the role of individual Christians; orprioritize the murder of the unborn—many of whom are ethnic minorities—over socioeconomic progress in an already wealthy nation like the US; orcherish our Christian liberty and freedom of conscience to the extent that we refuse to have our consciences legalistically bound by what others think we need to be doing with our own time, money, and resources; orinsist that the sin of partiality is not unique to dominant or majority groups, as I attempted to show in my article criticizing modern affirmative action as unbiblical partiality; orobject to broad-brushed efforts to either speak for or indict entire groups of people; orreject attempted heart—and mind—and motive—reading by many "social justice" advocates which we believe is in violation of 1 Corinthians 4:5 as well as chapter 13 on love; orquestion or even dispute the implicit assumptions and assertions that are accepted as closed matters of fact by many "social justice" advocates despite the existence of studies, data, and evidence that often support contrary views; orperhaps most importantly, urgently warn against the Gospel confusion and distraction that might arise whenever "social justice" advocates attempt to raise their issues to the level of a "Gospel issue" (and see this excellent article by Kevin DeYoung on this very topic, although to be candid, I think he was being polite to the "social justice" side of the discussion by saying "it depends" . . . note that he rejects all attempts to make social justice into a Gospel issue except perhaps for one very narrow slice that constitutes a small minority of "social justice" rhetoric).My hope is that as we all process through the various aspects of this discussion, we do so in a way that honors the Lord and upholds biblical speech and conduct, even as we strive to believe the best of our brothers and sisters, and appreciate that although each of us may have earnest and genuine convictions, in the vast majority of cases, they don't suddenly turn our siblings into enemies.
Christian intercessors helped defeat the Nazis and bring Israel home, but the work is far from complete
by Samuel SeyNote from Phil: Samuel Sey is one of my favorite bloggers, writing—always with keen insights and pithy prose—at "Slow to Write." We've invited him to join the team here. He's weighing the opportunity, so be kind to him—at least until he commits. He recently interviewed me for his blog. I decided to mirror the interview here, because I liked his interview questions so much. love listening to people. I love learning from people. And the most effective way to listen and learn better, is to ask questions. So today, I'm starting a new series called Seven Questions With. In this series, I will be interviewing some of the most interesting people who shape how we think of Christ, culture, and more.Phil Johnson has been shaping how I think about Christ and culture for years. He is the Executive Director of Grace to You and he has edited John MacArthur's books since the 80s. He is an elder at Grace Community Church in California and is the founder of Spurgeon.org and the blog, Pyromaniacs.net. And I am thrilled to interview him today. I intended on asking him just seven questions, but that wasn't enough. Phil Johnson had too many interesting things to say, so I asked him four more.Sir, you've been a consistent voice against false teaching within evangelicalism for many years. From the first time I read your blogs on Pyromaniacs in 2008 to your appearance at Wretched Radio earlier this week, you've been a strong critic of the emerging church, seeker sensitive movement and the prosperity gospel. Still, I was surprised to hear you say once that "the modern church needs a reformation more than the church of the middle ages."What makes you believe that? And what would this reformation look like?Luther's ire was ignited by Tetzel, a papal fund-raiser who plundered Germany's poor by selling indulgences (false promises of divine clemency). Tetzel was collecting cash to build St. Peter's Basilica in the Vatican, fleecing the poor just to add to the opulence of the Papal See.And look where we are now. Protestant Christianity has dozens of Tetzels who appear on TBN nightly, bilking poor people out of money with the promise of financial prosperity, and TBN festoons all their studios in an even more tawdry style of opulence than that favored by medieval Rome.One of the tools of Tetzel's double-dealing was a trite bit of doggerel: "As soon as the coin in the coffer rings, the soul from purgatory springs." Today's evangelicals have abandoned classic hymnology and psalmody in favor of generically romantic-sounding sentimental love songs that are just as false as (and much more banal than) Tetzel's little rhyme.Evangelicals for the most part have abandoned their Protestant forebears' core doctrinal distinctives in favor of whatever happens to be popular at the moment—political causes, cultural phenomena, memes, movies, methodologies, and other values borrowed from the world. And yet the typical evangelical leader aggressively lobbies for more of this kind of "contextualization" while winking at (or cheerleading for) the dumbing down of our doctrine.You are one of the authors of the Statement of Social Justice and The Gospel, what prompted the statement? Why is it necessary? "Social justice" is well-known terminology borrowed from secular political discourse, with long-established implications. As such it opens the door wide for the ideology that was being promoted by those who coined the term. I'm not suggesting that every evangelical now talking about "social justice" would favor the redistribution of wealth or other Marxist values—or even old-school "Social Gospel" doctrines—but some do go that far and further. (I'm thinking, for example, of Sojourners, the radical remnant of the Emerging Church movement, and scores of angry evangelical "progressives" whose footprints are all over Twitter.)I've always believed it is dangerous and foolhardy for Christians to let secular culture help shape our message and set our agenda. When that happens, it always pushes the gospel to the background while giving center stage to whatever the world is concerned with at the moment. In this case, loud voices are insistent that social justice is a gospel issue. Some have even said those of us who are not on board with the social justice movement don't have the gospel at all. What they then go on to emphasize seems to supplant the good news of the gospel—the promise of forgiveness— with demands, reproofs, and strictures imported from the law.That's spiritually deadly. As I said in a recent blogpost, to treat social-justice activism as an essential tenet of gospel truth is a form of theological legalism. It is not fundamentally different from the teaching of those in the early church who insisted circumcision was a gospel issue.The statement has produced strong reactions. What do you make of the reactions to the statement? What are some of the most encouraging things to come out of the statement? What are some of your new concerns, if any, after the release of the statement? Are there criticisms against the statement that you find helpful?I expected a strong reaction to the statement, even though there's nothing in it that ought to be controversial to anyone who believes the Bible. And in his first response to the statement, Thabiti Anyabwile acknowledged that it contained nothing he could disagree with. I was encouraged by his candor.But the fact that the statement doesn't affirm the rhetoric of the "social justice" movement is enough to make lots of influential people in that movement angry. I expected that. I was surprised, however, by the force of some of the angry reactions. And I was also somewhat caught off guard by the sheer number of people who vandalized the Statement website by pretending to sign the document with profanities and phony names (some of which were overtly racist). It seems some of the champions of "social justice" have a strange idea of what public justice (and obedience to the Second Great Commandment) is supposed to look like.That brings to mind the one new concern I might voice in the wake of the statement's release—namely, that the ideology, rhetoric, and anger currently fueling certain evangelical social justice advocates has already reached an extreme I didn't anticipate. The most radical social justicians (to borrow a term from Darrell Harrison) seem to be predominantly grassroots voices, not people in positions of far-reaching influence. Nevertheless, I fear that such visceral anger (especially in response to a statement admittedly lacking anything terribly controversial) doesn't augur well for the future of the debate.I've been encouraged, however, by the volume of feedback from people who say they are thankful that someone finally put into clear words the concerns that so many of us share.I wouldn't characterize any of the criticisms I've seen as "helpful," except for several critics who have noted that some of the terminology under debate needs to be carefully defined. That's true for both sides. It's the one plea that if heeded well by both sides would help identify who is genuinely committed to biblical principles—and unmask those who might instead have an agenda reminiscent of the "social gospel" fiasco of the modernist era.What do you think will be the outcome of this all? Is the social justice controversy going to be an ongoing issue within the church for a long time? Or is it going to become a non-issue soon?I certainly don't think it will become a non-issue soon. I hope those who support the statement will be patient and hold their ground.My prediction is that those on the social justice side whose commitment to biblical authority is tenuous will react to the Statement in a way that makes their radicalism more obvious. Over time, that will result in a loss of support and momentum for the movement. That's precisely what happened to the Emerging Church Movement in the first decade of the new millennium. And I see many parallels between the two movements.Why do you think evangelicals embraced social justice so quickly? What fault within evangelicalism today made us accept social justice so easily? Was there a precursor to this? What I'm suggesting in my reply to your previous question is that the all-but-dead Emerging Church Movement and the social justice movement have borrowed rhetoric, strategy, and jargon (including "social justice") from the same playbook. In 2010, when the Emerging Church movement seemed to be on its deathbed, I wrote: "With the meltdown of the visible movement, Emergent thinking is being dispersed like so many dandelion seeds into the broad evangelical movement, which was overrun with religious weeds in the first place." The social justice movement is precisely the kind of development I had in mind. And some of the very same evangelical thought leaders and their followers who were angry about my criticisms of the Emergent movement thirteen years ago are now angry at the Statement.I've been reading Charles Spurgeon's words from the Down-Grade Controversy recently, if Spurgeon was alive today, what do you think he would have said about the social justice issue? Are there any words from Spurgeon that relate? Spurgeon and Charles Dickens were contemporaries, so the workhouses and other class disparities that Dickens lampooned in his novels were facts that Spurgeon witnessed up close and deplored. (He famously founded an orphanage to help with the problem.) He was a classical liberal—an advocate of equal rights for all classes. He was openly hostile to the Tory policies of his time that were designed to perpetuate class distinctions and make political hay off tensions between the classes.Yet he strongly believed that Caesar should "mind his own things, and let the things of God alone," and that Christian ministers should tend to their high calling and not become entangled in public arguments about partisan politics. He described himself as "loath to touch politics at all," and when accused of being too political because he addressed certain moral issues, he issued this challenge: "Take the eighteen volumes of the Metropolitan Tabernacle Pulpit, and see if you can find eighteen pages of matter which even look towards politics; nay, more, see if there be one solitary sentence concerning politics, which did not, to the preacher's mind, appear to arise out of his text, or to flow from the natural run of his subject."He went on to say,"For a Christian minister to be an active partisan of Whigs or Tories, busy in canvassing, and eloquent at public meetings for rival factions, would be of ill repute. For the Christian to forget his heavenly citizenship, and occupy himself about the objects of place-hunters, would be degrading to his high calling: but there are points of inevitable contact between the higher and the lower spheres, points where politics persist in coming into collision with our faith, and there we shall be traitors both to heaven and earth if we consult our comfort by slinking into the rear."In keeping with that policy, Spurgeon actively opposed the chattel slavery of the American south. His outspoken stance cost him ministry opportunities (he never came to America, and Southern hostility to his anti-Slavery statements was one of the chief reasons.) It also cost his publisher sermon sales.But there's no reason to think Spurgeon would affirm any position that treats "white privilege" as something to be repented of. He certainly would have abominated the notion that an entire ethnic group, economic class, or nationality of believers—people covered by the blood of Christ—nevertheless need to confess and repent for sins they themselves never committed, but their ancestors may or may not have been participants in. On the question of guilt for one's father's sins, he wrote,"Is it any business of ours to visit the sins of the fathers upon the children? If any think so, we did not write these lines for them. We would not waste our time upon them. We regard them as eligible candidates for the hangman's post. . . ."You are connected to John MacArthur and Charles Spurgeon, what about these men draw you to them? What are their similarities? What sets them apart? I love the bold honesty of both men, and the fearless way they proclaim what Scripture says, without regard to opinion polls or political correctness. Spurgeon's war against modernism certainly fatigued him and arguably contributed to his early death, but he persisted even though practically every influential evangelical leader at that time tried to take a softer line against modernism than Spurgeon. Spurgeon predicted that he would be vindicated by history, and he was right.In a similar way, John MacArthur has been a steadfast opponent of post-modernism. And though I know he hates the conflict, he loves the truth more than he cares for his own reputation. History will vindicate MacArthur just as it did Spurgeon.Both men had long pulpit ministries in a single church for the entirety of their careers. That alone says something about their love for their flock, and vice versa. They share a birthday as well.You've edited most of John MacArthur's books since the 80s, which of the books was your favourite to edit? Why?Probably The Vanishing Conscience. That book introduced me to John Owen on The Mortification of Sin, and it helped purge my thinking of some latent ideas that I had retained from the days when I experimented with Keswick-style deeper-life doctrine as a college student.I've walked into a bookstore that features all of John MacArthur's books, but I can only buy one. Which one should I buy? That's the hardest question so far. I'm torn between Ashamed of the Gospel and The Gospel According to the Apostles. I might lean toward the latter, because it's not just a polemical refutation of Dallas-style antinomianism; it's also a decent systematic study of soteriology. Working on that book was, for me, an unprecedented immersion in gospel truth—the thing that first made me truly serious about doctrine and precision. And it introduced me to historical theology, which became an enduring subject of interest for me.Ashamed of the Gospel was what provoked my interest in Spurgeon. That book conclusively refutes the stylish pragmatism that permeates postmodern evangelicalism. It's also the full-length answer to your question about what John MacArthur and Charles Spurgeon have in common.In your article "A Gospel Issue?", you explained that social justice isn't a gospel issue. What then are gospel issues? How do we determine what gospel issues are? "Gospel issue" is one of those terms that gets thrown around without careful definition—and I suspect that some of those who are most insistent that "social justice" is a gospel issue are purposely vague about what they mean by that, because they frequently equivocate.All true evangelicals confess that the doctrine of justification by faith is a gospel issue. One of the central points Paul makes in his epistle to the Galatians is that if you deny justification by faith, you don't have the gospel at all. Elsewhere, Paul lists the death, burial, and resurrection of Christ "according to Scripture" as primary gospel issues—meaning, again, that if you deny or corrupt any of these, you don't have the gospel.Normally, when we speak of something as a gospel issue, we are identifying truths intrinsic to the gospel message—points of truth you cannot get wrong or deny if you are truly faithful to the gospel. That's what I mean when I say something is a gospel issue—and it's what multitudes understand when they hear the expression. Some people casually apply the "gospel issue" label to just about any idea they think worth defending—and then they justify that usage by saying the idea they are defending is an implication of the gospel.But every enduring truth is ultimately an implication of the gospel in one way or another. And if every truth is ultimately "a gospel issue, then there's nothing distinctive about the gospel—nothing that clearly distinguishes the gospel from the law. That has been precisely the impression people get from most of the evangelical social justice rhetoric. In the article you are referring to I recounted an incident that illustrates why that's such a serious problem. By playing with the expression like that, (by erasing the important distinctions between law and gospel) evangelical social justicians are eliminating a theological clarification without which you can't really even grasp the significance of the gospel.It's hard to overstate how dangerous it is to play fast and loose with the gospel like that. Do you have any questions for me?Is Challies really as sweet-tempered as he pretends to be whenever he's around me?Haha, yeah, he is. Whenever I read James 1:19, I think of Tim. He's the most gentle man I've ever met. When I finally grow up, I want to be like him.
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