Charles

One reads in the opening chapter of Calvin’s Institutes of the Christian Religion, that the knowledge of God and the knowledge of self are inseparable. You can’t know one without the other. We understand that because we are in His image. These authors, I believe, have caught something of that idea. Their conclusion is that to know someone, you must know something about that person’s “God.”

The authors are sociology professors at Baylor University. In this in-depth study funded by the Lilly Foundation and implemented by the Gallup Pollsters, they targeted 3,500 individuals from across the board religiously, sociologically, ethnically, male and female, younger and older Americans. They found that 95% of Americans believe in God or some supreme being. From the 5% who claim to be atheists, two to three percent do believe in something. They also found that one’s view of God determines his or her worldview. Our view of God determines how and what we see, plus how we interpret life and reality. Remember this study not only includes Christians but those of other faiths as well.

They found that regardless of one’s religion, their view of God will generally fall within one of four distinct categories or ideas about God. Americans are at the top of the world’s list of people who profess belief in a God or Supreme Being. They found in the research that a person’s beliefs about God makes them think differently, act differently, and live differently. They also found that people can talk about God but not necessarily from a uniform perspective. Growing out of that reality, people can and do experience many misunderstandings and conflicts.

The story behind the study is quite interesting. It is in the book! For example: 47% of Americans believe God is a “he.” 33% believe that God is “sexless.” “The sex of God is an obvious indicator of whether a person pictures God as human. Approximately half or 53% refer to God as a “cosmic force” and tend to dismiss the idea that God has any physical appearance (page 5).

In case after case the authors found the most dramatic stories about God came from Americans who felt they were touched by God or “had divine encounters.” Think about it; the difference it makes if you believe God is watching and waiting for you or if God is not waiting and watching you. “Depending on a person’s image of God, God’s lack of action can be upsetting and confusing.”

The authors conclude, based on two questions, that if you can get a person talking about his or her view of God, you will quickly learn much about that person. The two questions are: 1. To what extent does God interact with the world? 2. To what extent does God judge the world? They refer to those two questions as windows into a person’s worldview. They write, “God is not dead because God continues to be the clearest and most concise reflection of how the average American perceives the world.”

They have described their four categories or views of God growing out of this study. You will find expanded explanations and examples as you read the book. But before listing them, realize how important this is. We have recently heard comments on the tragedy in Japan, similar to those heard at 9/11, or after hurricane Katarina. Where is God in all of this?

The first view of God is God is an “authoritative God.” The second view, God is a “benevolent God.” View three is that God is a judgmental or “Critical God.” View four is that God is a “distant God.”

You will want to read this book, including the actual study set forth in the book. As I read it, I was struck by one overshadowing thought. As a preacher and teacher of the Word, am I being naive when preaching and teaching about the God of the Bible in thinking the audience is hearing the same God that I am referring to? We listen through filters. We could be talking about God in several different ways thus not communicating clearly and not building an understanding of who he says he is and not understanding the person or people with whom we are speaking.

Kenneth Stewart, professor of theological studies at Covenant College has written a book that should be in the hands of every reformed pastor and teacher, especially those identifying themselves as Calvinists. This is a very important and timely book. I would actually like to write something about each of the ten chapters but I will forgo that desire and simply encourage you to read this book.

The author shares a concern regarding our heritage in the Calvinistic tradition of the Christian faith. Recently, I was together with a number of knowledgeable Christian leaders discussing the contemporary scenario of the American Christianity, not all were Presbyterians. At one point in the conversation the statement was made that it seems that if there is to be a reformation in American Christianity, it will come from the Baptists. That stung a bit because of my hopes that those churches historically connected with Calvinism and the Reformed faith through the years would be that catalyst.

It is somewhat in that context of desiring to see the PCA play a predominate role in that direction that Stewart’s book resonated with me. Before briefly but positively commenting on the book, I have some concerns that we could easily see two extremes among us, thus neutralizing our emphasis on reformation-one is to treat the “Reformed Faith” so narrowly and thus unnecessarily alienating those with a somewhat different slant on that faith; and second, not to take the heart of reformation theology as seriously as we ought, resulting in giving us diversity that divides rather than diversity that unifies, broadens, and strengthens our commitment to that faith.

I agree with Stewart that we would probably do better to refer to ourselves as “Reformed” rather than as “Calvinists” lest we be guilty of trying to freeze the 16^th century, to the extent of not seeing the developments within the Reformed faith in the Calvinistic tradition since that time.

Stewart identifies ten myths which he believes tend to cause an extremist view, where we mount our hobbyhorses and fail to see and appreciate the breadth of the whole picture. He does point out that such is not merely a problem for Calvinists only. It is also true of certain Methodists, Pentecostals, Baptists, etc. He does say that maybe Calvinism demonstrates a little more of that tendency but we all can be guilty of extremes. He also makes clear his desire for us within the Calvinistic tradition to continue to move forward and not remain static. He writes, “…the supposition that the sixteenth century has provided us with a good script, and that we have only to adhere to that script and all will go well. But this notion of one size fits all seriously misjudges the diversity evident in the century of the Reformation.”

He reminds us that Calvinism is a complex system and within that system there is diversity. There are those people who have used Calvinism to justify many different perspectives as though their interpretation represented the final word.

Stewart’s title tells you what the book is about, the ten myths of Calvinism. To name a few: Calvin’s view of predestination must be ours, or TULIP is the yardstick for being “reformed,” or Calvinism is anti-missionary or Calvinism is anti-woman or it has fostered racial inequality.

Why read this book? 1. Kenneth Stewart is an excellent scholar to lead us through such a topic. 2. The issues highlighted need to be kept front and center in our thinking and actions, if we are to be instrumental in a revival of the Reformed Faith. 3. It will provide some good material not only to encourage us to think more consistently but it will be a good resource to use with one another for study and discussion. 4. It will remind us how “multi-faceted” (to use Richard J. Mouw’s term) Calvinism really is.

As I read through the book, I remembered when I was called to be Coordinator of CEP, an older Christian said to me, “Mr. Dunahoo, I want you to remember that we are Scotch Presbyterians, not Dutch.” I replied that by God’s grace I am committed to the Westminster Standards but I also have a deep appreciation for the Heidelberg catechism, which I guess makes me some kind of Reformed hybrid and hopefully balanced Calvinist. That I believe is the aim of this book, to keep us faithful to whom we are as Calvinists which in turn will hopefully make us more effective and more willing to dialogue with those with whom we might differ at certain points.

The Next Christians is a book that church leaders and teachers ought to read. Whether or not you share Gabe Lyons’ cultural analysis and optimism regarding the future of Christianity, this book will help you understand what is happening, especially among the rising generation. According to Lyons, while the younger generation has been going through a time of disenchantment with the church and not without some valid reasons, he believes that change is taking place. Lyons said, “I believe this present moment is unlike any other time in history. Its uniqueness demands an original response. If we fail to offer a different way forward, we risk losing entire generations to apathy and cynicism. Our friends will continue to drift away, meeting their need for spiritual transcendence through other forms of worship and communities that may be less true but more authentic and appealing.”

Summarizing several studies on this young adult generation, 51% said they left their childhood religion because their spiritual needs were not being met. Therefore as Lyons says, “today there are 31% less young people among the regular churchgoers than in 1970’s.” Add to that the apparent reality that “many churches are increasingly exhibiting less and less real influence in the communities where they are located.” The young people have realized this and at the same time have a desire to make a difference and turn things around. The book highlights a variety of insights and thoughts along these lines.

The next Christians want more from their religion and to be a part of something that makes a difference. Speaking of the younger generation, Lyons says, “They desperately want the world to know the story of Jesus and the power of our faith. It starts with rediscovering the full story of the Gospel which leads them to recalibrate their conscience to allow them to be in the world which forces them to rethink their commitment to one another and their neighbors, which inspires them to reimagine a renaissance of creativity, beauty, and art that the world hasn’t seen for centuries…thus redeploying the church where the world needs it most.”

The next Christians, according to Lyons, are being turned by a dumbed down, watered down Christianity. The entertainment and pizza party models which characterize so much of the church’s methodology do not cut it with the next Christians. They want to know the faith, be challenged by their faith to get involved, pay the price, and make a difference in the world. One of the encouraging things is these emerging adults have a propensity for a world and life view and what I would call a kingdom perspective regarding their faith.

Lyons summarizes: “Put simply, the next Christians recognize their responsibility not only to build up the church but also to build a society to the glory of God. This is manifesting itself with an intentional countercultural approach to life in place of emphasizing relevance. This does not mean that the next Christians will remove themselves from the culture such as the separatist approach would do, but to be in the world to make a difference.”

The book’s analysis of the weakness and failure of the pop cultural movement which has been so present among many of the younger members and their churches causing many to fall into the social fads trap will not reach the next Christians. This means that trying to reach the world by the ways of the world will disappoint and cause disillusionment, as it has already done. Having the goal of relevance will backfire because of its “faddish” emphasis.

Lyons believes, based on his analysis and observation, the next Christians will make a difference because their church leaders will disciple their people to become more like Christ and to carry out their mission in the place God has called them to be. While I may not yet be quite as optimistic as Lyons, he certainly makes his point that people are coming alive within the church setting and not settling for the same ole same ole religion.

I challenge you to read this book. It is a power packed easy read. I assure you it will give you hope and optimism about the church and the kingdom of God.

In light of thebook The New Perspectives of Paul, if you would like to read a briefer treatise on the topic and better understand the doctrine of justification and how it impacts our Christian life then Justification, Being Made Right With God is the book to read.Waters is in agreement with Barcley and Duncan and writes from that same understanding. Both books will help you better understand and articulate your understanding of saving faith.

Waters seeks to make clear that while N. T. Wright might believe in “Spirit-enabled works of the Christian to be justifying,” that is not what the Bible nor the Reformed tradition has understood. He underscores that righteousness does not come from within us. It is imputed to us by Christ. We stand in his righteousness alone before a holy God.

Waters concludes with several strategic questions. Does Wright depart from Scripture? Does Scripture teach that the works of the Christian are justifying? Is our justification presently complete or incomplete? He concludes by reminding us that while works are important in that they evidence saving faith, they are not the cause of our salvation. Anything less than that diminishes the grace of God by which we are saved.

This is a good book powerfully and clearly written. It would be good to pass on to someone seeking to understand salvation in Christ.

For a number of years, we recommended the book based on the Heidelberg Catechism, From Rebellion to Redemption, by Randal Working, to use in making kingdom disciples. We were most disappointed when it went out of print. There are two documents we believe are basic in discipling God’s covenant people. One is the Westminster Shorter Catechism and the other is the Heidelberg Catechism. While those of us in the PCA subscribe to the Westminster standards, we have great love and appreciation for the Heidelberg.

Kevin DeYoung, no stranger to our audience, especially having authored books such as: Why We’re Not Emergent, Why We Love the Church, and Just Do Something, has stepped up to the plate and given us another great resource for disciple making in giving us The Good News We Almost Forgot, Rediscovering the Gospel in a 16^th Century Catechism.

Having read this book, I stand with Sinclair Ferguson who described this book as “a crash course in life.” I have grown to love and appreciate the Heidelberg. DeYoung gives a good descriptive comparison between the two Catechisms. While both begin with a very famous question and answer-WSC “What is man’s chief end? To glorify God and enjoy him forever.” HC “What is your only comfort in life and death? “That I am not my own, but belong-body and soul, in life and death-to my Saviour Jesus Christ…”

DeYoung says while the WSC begins with God’s glory, the HC begins with God’s grace. He goes on to say, “We’d be hard pressed to think of two better words to describe the theme of biblical revelation.”

Now we have a resource to replace or where possible supplement the first book mentioned above. This book contains 52 brief chapters of two-three pages. During those 52 chapters you can work your way through the HC. When Paul told Titus, in Titus 2, to teach what is in accord with sound, healthy, doctrine, working through the HC will be a tremendously valuable road to travel in teaching clear, healthy, and sound doctrine.

One paragraph will give you the flavor for DeYoung’s excellent work. “Many people, well-meaning church leaders included, are eager to boil down Christianity to the great commandments, or the Sermon on the Mount, or the Beatitudes, or Micah 6:8, or some other powerful summary of God’s ethical intentions. But if all I have are God’s ethical intentions for my life, I’m in a worse fix than simply losing my tail like Eeyore. My own efforts to be a good person are, in comparison to what God requires of me, positively miserable. I’ll be damned, discouraged, and dismayed if being a follower of Jesus means nothing but a new set of things I’m supposed to do for Him. Instead, my following Jesus should be, first of all, a declaration of all that He had done for me.”

Having focused on making kingdom disciples in our ministry at CEP, DeYoung’s explanation of Lord’s Day 48 regarding the meaning of the petition in the Lord’s Prayer, “your kingdom come…” reminds us of what discipleship is all about.

“Your kingdom come” means Rule us by Your Word and Spirit in such a way that more and more we submit to you. Keep your church strong, and add to it…” The kingdom is all about God and his rule and authority and the churches role is to keep that strong healthy sound doctrine as the basis of our entire life individually, as well as the church’s life corporately. DeYoung reminds us, “The kingdom is not about excellence in behavior. It’s about our willing submission to God and living a life of love that befits those who belong to such a lovely King.”

That, my friend, is what it is all about and The Good News Almost Forgotten, will help keep us focused in our daily walk and life in the church and the kingdom. Yes, this book is about theology, knowing and loving it because at one level or another, Christians are theologians. The HC will help us to be better theologians and kingdom disciples.

We have reviewed Soul Searching by Christian Smith, and Almost Christian by Kenda Creasy Dean, and this book A Faith of Their Own form a trilogy of studies which have grown out of the study led by Christian Smith, The National Study of Youth and Religion. The authors were involved in that study and have taken them to the findings to deeper conclusions. The NSYR refers to the largest study to date on the American teenager between 13-17 years.

Christian Smith concluded that while contrary to popular opinion that young people were turned off to religion, they were actually quite religious; however he described their religion as “moralistic therapeutic deism.” Dean used the phrase “almost Christian” to describe that same group of 3, 370 teenagers. Now Pearce and Denton write about the need for these teenagers to develop a faith of their own.

The authors write, “It is time we set aside the overly vague and misleading notion that adolescence is a time of dramatically declining religiosity. Instead, we must focus on appreciating the complexities of how adolescents experience and live religion across time and better recognize the role of parents, social networks, and religious institutions in supporting and challenging religious refinement in adolescence.”

Whether the adolescent appears to be religious or not, they are quite religious but they may not express their religion by attending church or other religious institutions. It is not unreal, they conclude, for a teenager to rarely attend a religious service and yet consider themselves quite religious.

Growing out of their studies Denton and Pearce have described five categories of adolescents that shed light on their religious and spiritual aspects of their lives. Teenagers need to come to grips with a faith of their own, but they need help from parents who are the most influential in their lives and other adults. They need to dialogue with and be listened to by the adult generation. Many teenagers go through those years on their parent’s faith but do not own it for their own; therefore as they reach young adulthood, their religion is not sufficient to sustain them.

The authors, in pursuing their research, underscore the importance of listening to and then responding to the teenagers’ thoughts about religion. They write, “By listening to youth talk about their faith we gain more insight into their own perceptions of religious stability and change in their lives.” This emphasis reminded me of something said by the late Francis Schaeffer in response to a question.”If I have one hour to spend with someone, I would listen for 55 minutes and then respond for the next five.”

With teenagers, studies show that while they want more time with their parents, most parents spend around three and one half minutes talking to their children daily. Parents do not know how to communicate effectively with their children thus robbing them of tremendous opportunities to dialogue with their young people.

When you put the three books together, including A Faith of Their Own, we realize that young people consider themselves very religious; however, this may communicate a false message to us because of their moralistic therapeutic deism, or almost being a Christian, or of not having a faith of their own, that is, a faith they own as their own. The bottom line according to the authors, “By taking seriously the ways that youth view their own religious lives, adults may be better able to meet youth wherever they are in the process of religious refinement and guide, challenge, and support them through the process.”

This is an important book because it focuses on the next generation and their religious and spiritual lives. Kenda Dean writes regarding this book, “If you know and love a teenager, you’re going to need this book.” I agree and therefore commend it to you.