Rusty Wright presents a compelling case for the historicity of Jesus’ resurrection.  Looking a four outcomes of the resurrection, he presents a brief case supporting a Christian worldview understanding that Jesus acutallly died and was resurrected from the tomb.

At Easter, some might wonder what all the fuss is about. Who cares? What difference does it make if Jesus rose from the dead?

It makes all the difference in the world. If Christ did not rise, then thousands of believers have died as martyrs for a hoax.

If he did rise, then he is still alive and can offer peace to troubled, hurting lives.

Countless scholars–among them the apostle Paul, Augustine, Sir Isaac Newton and C.S. Lewis–believed in the resurrection. We need not fear committing intellectual suicide by believing it also. Where do the facts lead?

Paul, a first-century skeptic-turned believer, wrote that “Christ died for our sins…he was buried…he was raised on the third day…he appeared to Peter, and then to the Twelve (Disciples). After that, he appeared to more than five hundred…at the same time, most of whom are still living.” Consider four pieces of evidence:

1. The explosive growth of the Christian movement. Within a few weeks after Jesus was crucified, a movement arose which, by the later admission of its enemies, “upset the world.” What happened to ignite this movement shortly after its leader had been executed?

2. The Disciples’ changed lives. After Jesus’ arrest and crucifixion, most of the Disciples fled in fear. Peter denied three times that he was a follower of Jesus. (The women were braver and stayed to the end.) Yet ten out of the eleven Disciples (Judas committed suicide) were martyred for their faith. According to traditions, Peter was crucified upside down; Thomas was skewered; John was boiled in oil but survived. What turned these cowards into heroes? Each believed he had seen Jesus alive again.

3. The empty tomb. Jesus’ corpse was removed from the cross, wrapped like a mummy and placed in a solid-rock tomb. A one-and-a-half to two-ton stone was rolled into a slightly depressed groove to seal the tomb’s entrance.

A “Green Beret”-like unit of Roman soldiers guarded the grave. Sunday morning, the stone was found rolled away, the body was gone but the graveclothes were still in place. What happened?

Did Christ’s friends steal the body? Perhaps one of the women sweet-talked (karate-chopped?) the guards while the others moved the stone and tiptoed off with the body. Or maybe Peter (remember his bravery) or Thomas (Doubting Thomas) overpowered the guards, stole the body, then fabricated–and died for–a resurrection myth.

These theories hardly seem plausible. The guard was too powerful, the stone too heavy and the disciples too spineless to attempt such a feat.

Did Christ’s enemies steal the body? If Romans or Jewish religious leaders had the body, surely they would have exposed it publicly and Christianity would have died out. They didn’t, and it didn’t.

The “Swoon Theory” supposes that Jesus didn’t really die but was only unconscious. The expert Roman executioners merely thought he was dead. After a few days in the tomb without food or medicine, the cool air revived him.

He burst from the 100 pounds of graveclothes, rolled away the stone with his nail-pierced hands, scared the daylights out of the Roman soldiers, walked miles on wounded feet and convinced his Disciples he’d been raised from the dead. This one is harder to believe than the resurrection itself.

4. The appearances of the risen Christ. For 40 days after his death, many different people said they saw Jesus alive. Witnesses included a woman, a shrewd tax collector, several fishermen and over 500 people at once. These claims provide
further eyewitness testimony for the resurrection.

As a skeptic, I realized that attempts to explain away the evidences run into a brick wall of facts that point to one conclusion: Christ is risen.

The above does not constitute an exhaustive proof, rather a reasoned examination of the evidence. Each interested person should evaluate the evidence and decide if it makes sense. Of course, the truth or falsity of the resurrection is a matter of historical fact and is not dependent on anyone’s belief. If the facts support the claim, one can conclude that he arose. In any case, mere intellectual assent to the facts does little for one’s life.

A major evidence comes experientially, in personally receiving Jesus’ free gift of forgiveness. He said, “I stand at the door and knock; if anyone hears my voice and opens the door, I will come in to him (or her).”

Worth considering?

©1997 Rusty Wright. Used by permission. All rights reserved.

Steve Cable examines the newest data reflecting Americans’ religious beliefs. It’s not encouraging.

Are Nones Still Increasing Toward a Majority?

One dismaying trend in my book, Cultural Captives, was the significant growth of people indicating their religion was atheist, agnostic, or nothing at all, referred to collectively as the nones. In 2008, the percentage of emerging adults (18- to 29-year-olds) who self-identified as nones was one fourth of the population, a tremendous increase almost two and a half times higher than recorded in 1990.

Now, let’s look at some updated data on emerging adults. In 2014, the General Social Survey{1} showed the percentage of nones was now up to one third of the population. The Pew Religious Landscape{2} survey of over 35,000 Americans tallied 35% identifying as nones.

When we consider everyone who does not identify as either Protestant or Catholic (i.e., adding in other religions such as Islam and Hinduism), the percentage of emerging adults who do not identify as Christians increases to 43% of the population in both surveys.

If this growth continues at the rate it has been on since 1990, we will see over half of American emerging adults who do not self-identify as Christians by 2020. Becoming, at least numerically, a post-Christian culture.

Some distinguished scholars have suggested that a large percentage of “nones” are actually Christians who just have an aversion to identifying with a particular religious tradition. Using the GSS from 2014, we can probe this assertion using three investigative avenues:

How many of the “nones” in this survey say they actually attend a church at least once a month? The
answer: less than 7% of them.

How many of these “nones” say they believe in a God, believe that the Bible is the inspired word of God,
and believe that there is life after death? The answer: about 12% of them.

3. How many of these “nones” attend a church and have the three beliefs listed above? The answer:
about one out of every one hundred emerging adults not identifying as a practicing Christian.

What about the “nothing at all” respondents, who are not atheists or agnostics? Perhaps, they simply do not want to identify with a specific Christian tradition. Since the majority of nones fall into this “nothing at all” category, if all the positive answers to the three questions above were given by “nothing at alls,” their percentages would still be very small.

Clearly, the vast majority of nones and “nothing at alls” have broken away from organized religion and basic Christian doctrine. Most are not, as some scholars suggest, young believers keeping their identity options open.

American has long been non-evangelical in thinking, but is now becoming post-Christian as well.

Role of Pluralism and Born-Agains in Our Emerging Adult Population

Pluralists believe there are many ways to eternal life, e.g. Christianity and Islam. Our 2010 book, Cultural Captives, looked at pluralism among American emerging adults (18 – 29), finding nearly 90% of non-evangelicals and 70% of evangelicals were pluralists. So, the vast majority of young Americans believed in multiple ways to heaven.

Is that position changing in this decade? We analyzed two newer survey, Portraits of American Life Survey 2012{3} and Faith Matters 2011{4}. In the first, if a person disagreed strongly with the following, we categorized them as not pluralistic:

1. It doesn’t much matter what I believe so long as I am a good person.
2. The founder of Islam, Muhammad, was the holy prophet of God.

In the second, if a person agreed strongly that “one religion is true and others are not,” they are not pluralistic.

For non-evangelical, emerging adults, the number of pluralists grew to 92%. For evangelicals, the number grew to 76%. For those over thirty the number of evangelical pluralists drops to two out of three; still a disturbing majority of those called to evangelize their fellow citizens.

Under the threat of death, Peter told the Jewish leaders, “This Jesus . . . has become the cornerstone. And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.”{5}

God sent His Son because there was no other way to provide redemption. Many evangelicals seem to think this great sacrifice is one of many ways to reconciliation. But Jesus said, “No one comes to the Father except through me.”{6}

Not only are Protestants more pluralistic, at the same time there are fewer Protestants. From 1976 to 2008, emerging adults identifying as born-again Protestants only dropped from 28% to 25% of the population. Today only 20% are born-again Protestants while 43% are non-Christian.

Protestants who do not consider themselves to be born-again have dropped further, from around one quarter in 1990 down to around 14% now.

We are heading to a day when over half of emerging adults will be non-Christians and less that one fourth will identify as Protestants. And, the majority of those Protestants will take a pluralistic view, ignoring the call to evangelize—a major change in the religious make up of our country.

Biblical Worldview Beliefs Considered from A Newer Survey

In our book, Cultural Captives, we reported that about one in three evangelical emerging adults and about one in ten non-evangelical emerging adults held a biblical worldview.

Today, we consider a newer survey of over 2,600 people called Faith Matters 2011.{7}
The questions used to define a biblical worldview were on: 1) belief in God, 2) belief in life after death, 3)
the path to salvation, 4) inspiration of the Bible, 5) the existence of hell, and 6) how to determine right and wrong.

Let’s begin by looking at how many have a biblical worldview on all of the questions above except for the correct path to salvation. About half of evangelical emerging adults (those 18 – 29) take a biblical view versus about 15% of non-evangelicals.

Adding the question about the path to salvation moves evangelical emerging adults from 50% down to about 5%. The question causing this massive reduction is: “Some people believe that the path to salvation comes through our actions or deeds and others believe that the path to salvation lies in our beliefs or faith. Which comes closer to your views?” The vast majority of evangelicals responding were unwilling to say that salvation is by faith alone even though the Bible clearly states this is the case. Many of them responded with both, even though it was not one of the options given.

However, the reason may not be that evangelicals feel that they need to do some good works to become acceptable for heaven. Instead, they want to leave room for a pluralistic view that surmises that others, not really knowing of Jesus’ sacrifice, may get by on their righteous activities. Supporting this premise, the Faith Matters survey shows that about 80% of evangelicals believe that there are more ways to heaven other than faith in Jesus Christ.

Another survey the 2012 Portraits in American Life Survey (PALS){8} also included questions similar to the biblical worldview questions above but did not ask how one obtained eternal life. About one in three evangelical{9} believers under the age of 30 professed a biblical worldview on those questions.

These new surveys clearly demonstrate a biblical worldview is not rebounding among emerging adults

How Confident are Americans in Those Running Organized Religion?

What do the people of America feel about organized religion? Have those feelings changed since 1976? We can explore these questions using data from the General Social Survey (GSS) which asked this question across the decades from 1976 up to 2014:

As far as the people running organized religion are concerned, would you say you have a great deal of confidence, only some confidence, or hardly any confidence at all in them?

Not surprisingly, the surveys show our confidence in these religious leaders has degraded over time. Let’s begin by looking at how these results play out for different age groups.

Across all age groups, the number with “a great deal of confidence” in the leaders of organized religion dropped significantly from 1976 to 2014. The greatest drop from 30% down to 15% was among emerging adults at the time of the survey.

At the same time, those having “hardly any confidence” grew significantly. Both emerging adults and those 45 and over increased the number taking this negative position by about 35% since 1976. For emerging adults, this was an increase from 20% in 1976 to 27% in 2014.

Now let’s look at how these results play out across different faith communities, specifically Protestants who claim to be born again, Mainline Protestants, Catholics, Other Religions and Nones (i.e. atheists, agnostics and nothing at all).

Once again consider those who said they had “a great deal of confidence” in the leaders of organized religion. All Christian groups show a significant downward trend in their confidence in faith leaders. Not surprisingly, the Nones fell by well over 60%, probably reflecting the general negative trend. If the mainstream population has problems with their religious leaders, the AAN’s are more than happy to jump on the bandwagon, expressing disdain toward those leaders. Mainline Protestants experienced the largest drop among any Christian religious group, dropping almost half from 32% down to 18% across the period.

Do we see a similar uptick across all religions in the percentage of respondents having “hardly any confidence” in the leaders of organized religion? Actually, we do not. We had significant decreases among born-again Protestants and those of other non-Christian religions. At the same time, we saw increases among Mainline Protestants and Catholics and a very significant increase among the AAN’s.

The trends shown here leads one to ask, Can religion have a positive impact on our society when four out of five people do not express a great deal of confidence in its leaders? Make it a point to contribute to our society by promoting a positive view of the religious leaders in your church and denomination.

The Hispanic Religious Landscape

Since 1980, our Hispanic population has grown from 6.5% to 17.4%, almost tripling their percentage of our total population.

Many assume the Hispanic population would be primarily Catholic from the 1980’s to today. Looking at General Social Surveys from 1976 through 2014, we can see what the actual situation is. Not surprisingly, in 1976 approximately 80% of Hispanics in American self-identified as Catholics. But, the 1980’s saw a downward trend in this number, so that through the 1990’s up until 2006, approximately 68% of Hispanics identified as Catholics. From 2006 to 2014, this percentage has dropped significantly down to about 55%.

At the same time, the percentage of Hispanics identifying as “nones,” i.e., one having no religious affiliation, has grown from about 6% in the 1990’s to 16% in 2014 (and to a high of 22% for emerging adult, Hispanics) according to GSS data.

The median age of Hispanics is America is much lower than that of other ethnicities. Many Hispanics in American are emerging adults between the ages of 18 and 29. How do their beliefs stack up? The GSS data shows that about 45% of Hispanic emerging adults indicate a Catholic affiliation while the Pew survey shows only 35%. Both surveys show that significantly less than half of emerging adult Hispanics are Catholic. So have they become mainline, evangelical, “nones” or some Eastern religion?

Both surveys show a significant increase in the percentage of Hispanic “nones” for emerging adults compared to those over 30. As with other ethnic groups, Hispanic emerging adults are much more likely to select a religious affiliation of “none” than are older adults. According to extensive data in the Pew Research survey, among emerging adults, the 31% of Hispanics who identify as “nones” is coming very close to surpassing the 35% who identify as Catholic.

A majority of Hispanics still identify at Catholics. How closely are they associated with their local Catholic church through regular attendance? Among emerging adult Hispanics affiliated with a Catholic church, about two out of three state that they attend church once a month or less. So, the vast majority are not frequent attenders, but are still more likely to attend than their white counterparts. Among emerging adult whites affiliated with a Catholic church, about four out of five state that they attend church once a month or less.

Soon more Hispanics will be “nones,” evangelicals and mainline Protestants than are Catholic, portending dramatic shifts in the worldview of American Hispanics.

The religious makeup of young Americans is changing dramatically in the early part of this century. We need to proclaim the good news of Christ to our emerging generation.

Notes

1. General Social Survey 2014, National Opinion Research Center, 2014, The data were downloaded from the Association of Religion Data Archives, www.TheARDA.com, and were collected by Tom W. Smith.
2. Pew Research Center, May 12, 2015, “America’s Changing Religious Landscape”, page 11, source: 2014 Pew Religious Landscape Study.
3. Emerson, Michael O., and David Sikkink. Portraits of American Life Study, 2nd Wave 2012.
4. Data downloaded from the Association of Religion Data Archives, www.TheARDA.com, and were collected on behalf of Harvard University and the University of Notre Dame, principal investigators: Robert Putnam, Thomas Sander, and David E. Campbell.
5. Acts 4:11-12.
6. John 14:6.
7. Data downloaded from the Association of Religion Data Archives, www.TheARDA.com, and were collected on behalf of Harvard University and the University of Notre Dame, principal investigators: Robert Putnam, Thomas Sander, and David E. Campbell.
8. Emerson, Michael O., and David Sikkink. Portraits of American Life Study, 2nd Wave, 2012.
9. Evangelical includes those who associate with a Historically Black Protestant Church as well as those who associate with an evangelical church.

©2016 Probe Ministries

Michael Gleghorn corrects a number of misunderstandings and stereotypes about the Puritans, suggesting there is much about them to admire.

Introducing the Puritans

J. I. Packer begins his book, A Quest for Godliness: The Puritan Vision of the Christian Life, by comparing the English Puritans to the California Redwoods. He writes, “On . . . the northern California coastline grow the giant Redwoods, the biggest living things on earth. Some are over 360 feet tall, and some trunks are more than 60 feet round.”{1} A bit later he draws this comparison: “As Redwoods attract the eye, because they overtop other trees, so the mature holiness and seasoned fortitude of the great Puritans shine before us as a kind of beacon light, overtopping the stature of the majority of Christians in most eras.”{2}

Of course, in our day, if people think of the Puritans at all, it’s usually only for the purpose of making a joke of one kind or another. As one author notes, “the Puritans are the only collective stock-in-trade that virtually every cartoonist feels free to use to lampoon society’s ills.”{3}

But who were the Puritans really? When did they live? And, most importantly, why should we care?

Many scholarly studies of English Puritanism begin by noting the variety of ways in which the term “Puritanism” has been used and defined. Christopher Hill begins his book, Society and Puritanism in Pre-Revolutionary England, with a chapter entitled, “The Definition of a Puritan.”{4} And John Spurr, in his book on English Puritanism, has an introductory section on “Defining Puritans.”{5} But we’ll leave it to the scholars to haggle over details. For our purposes, it’s good enough to say that the Puritans were English Protestants who were influenced by the theology of the Reformation. They were zealous to “purify” not only the Church of England, but also their society, and even themselves, from all doctrinal, ceremonial, and moral impurity—and to do so for the glory of God.{6} The time period of English Puritanism spans roughly the years between 1550 and 1700.{7}

So that’s who the Puritans were, but why on earth should we care? Personally, I think it’s because the Puritans can offer us a great deal of wisdom, wisdom that could really benefit the church and society of our own day. As Packer reminds us, “The great Puritans, though dead, still speak to us through their writings, and say things . . . that we badly need to hear at the present time.”{8}

The Puritans and God

Before going any further, we need to come right out and admit that, at least on the popular level, the Puritans really seem to suffer from an “image problem.” According to J. I. Packer, “Pillorying the Puritans . . . has long been a popular pastime.”{9} Likewise, Peter Marshall and David Manuel observe that “Nearly everyone today seems to believe that the Puritans were bluenosed killjoys in tall black hats, a somber group of sin-obsessed, witch-hunting bigots.”{10} Of course, like Packer, they regard this view as “a monstrous misrepresentation.”{11} But when a view is so widely held, we seem to be in for an uphill battle if we want to suggest some ways in which the Puritans were admirable!

So where do we begin? Let’s briefly consider the way in which Puritans sought to live their lives before God. The Westminster Shorter Catechism, a teaching device highly esteemed by many Puritans,{12} begins by asking, “What is the chief end of man?” That’s a great question, isn’t it? They answered it this way: “Man’s chief end is to glorify God, and to enjoy him forever.”{13}

Now what follows if this answer is correct? Well first, it would mean that human life is objectively full of meaning, value, and purpose, for God exists and (as General Maximus asserted in the hit movie, Gladiator) “what we do in life echoes in eternity.”{14} But second, in claiming that “man’s chief end” consists not only in glorifying God in the here and now, but also in enjoying Him forever, we see the potential for the complete and eternal fulfillment of human existence. For what could be better than enjoying God, the greatest good, forever and ever?

It is doubtless for reasons such as this that the Puritan theologian, William Perkins, defined theology as “the science of living blessedly forever”!{15} He understood that theology is not some dry, academic discipline, with no relationship to the rest of one’s life. Rather, theology is all about knowing God personally. And this, according to Jesus, is eternal life, the life of supreme blessedness (John 17:3). So the first reason for seeing the Puritans as admirable is that they sought to live their lives in such a way that they would glorify God and enjoy Him forever—and what could ultimately be wiser, more fulfilling—or more admirable—than that?

The Puritans and Books

Now some may have thought of the Puritans as ignorant, or anti-intellectual—people who either feared or hated learning. But this, claims Leland Ryken, is “absolutely untrue.” Indeed, he says, “No Christian movement in history has been more zealous for education than the Puritans.”{16} Many leaders of the Puritan movement were university educated and saw great value in the life of the mind. One can list individual Puritans who were interested in things like astronomy, botany, medicine, and still other subjects from the book of nature.{17}

Above all, however, Puritanism was a movement which prized that greatest of all books, the Bible. Puritans loved their Bibles—and deemed it both their joy and duty to study, teach, believe and live out its promises and commandments. According to Packer, “Intense veneration for Scripture . . . and a devoted concern to know and do all that it prescribes, was Puritanism’s hallmark.”{18}

Indeed, so great was this Puritan veneration for Scripture that even those without much formal education often knew their English Bible exceedingly well. A great example of this can be seen in John Bunyan, the famed author of The Pilgrim’s Progress. Although he did not have much in the way of formal education, one of his later editors declared (doubtless with some exaggeration) that “No man ever possessed a more intimate knowledge of the Bible, nor greater aptitude in quoting it than Bunyan.”{19}

For Puritans like Bunyan, the Bible was the inspired word of God. It was thus the highest court of appeal in all matters of Christian faith and practice. Indeed, since the Bible came from God, it was viewed as having the same divine authority as God himself. It was therefore worth one’s time to know the Bible well, and to be intimately familiar with its contents. As two contemporary scholars of Puritanism remind us, the Bible was both “the mirror before which each person could see the . . . status of one’s soul before God, and the guidebook for all human behavior . . .”{20}

The Puritan stress on knowing, believing, and obeying God’s inspired word is refreshing. What might the church in America look like if it really recaptured this Puritan vision for the importance of Scripture? Here the writings of the Puritans can still be a valuable resource for the church today, which is yet another reason for seeing them as admirable.{21}

The Puritans and the Church

Even in our own day, the Puritans remain fairly well-known for their desire to “purify” the Church of England from anything which, in their estimation, smacked of doctrinal, moral, or ceremonial impurity.{22} The Puritans were passionate about the purity of the church. But how were they to determine if a particular doctrine or practice was suspect?

For the Puritans, it was only natural that God’s inspired word, the Bible, should serve as the final authority in all such matters. If a doctrine was taught in Scripture, then it should also be taught in the church. And if not, then it shouldn’t. The same standard would apply to all moral and ceremonial issues as well. Scripture was to have the final word about whether any particular doctrine or practice was, or was not, to be taught or permitted in the church of God.{23} Of course, this is right in line with what we said above about the Puritan devotion to Scripture.

But once one is committed to judging everything within the church according to the standard of Scripture, it probably won’t be long before one’s view of the church undergoes a similar biblical scrutiny. Such scrutiny soon led Puritans to “the notion that the church is a spiritual reality.” The church is not the building in which the redeemed gather to meet, it is rather “the company of the redeemed” themselves.{24} Doubtless this was one of the reasons why the Puritans were eager to purify not only the church, understood in a corporate sense, but themselves as individuals as well.

It also helps explain the Puritans’ devotion to both the fellowship of the saints and the discipline of an erring brother or sister in the faith. The Puritan pastor Richard Sibbes urged God’s people “to strengthen and encourage one another in the ways of holiness.”{25} And Robert Coachman reminded his readers that “it is no small privilege . . . to live in . . . a society” where one’s brothers and sisters in Christ “will not suffer them to go on in sin.”{26}

But isn’t it all too easy to allow Christian fellowship to lapse into something that is superficial, boring, and sometimes even frankly unspiritual? Yes; and this is why the great English Puritans are quick to remind us (sometimes in the most forceful of ways) that we must continually seek, in our fellowship together, to promote both faith and holiness, along with a deep love and reverent fear of the Lord our God. And isn’t that an admirable reminder?

The Puritans on Marriage and the Family

If there’s one thing that almost everyone thinks they know about the Puritans it’s that they “were sexually inhibited and repressive,” right?{27} But just how accurate is our knowledge about the Puritans on this score? Well according to some scholars, it’s wide of the mark indeed.{28}

Of course, it’s certainly true that the Puritans believed, just as the New Testament teaches, that human sexual behavior should be enjoyed only within the marriage relationship between a husband and wife. And naturally enough, they disapproved of any sexual behavior outside of this relationship. But within the union of heterosexual marriage, the Puritans were actually quite vocal proponents of a rich and vibrant sex life. Indeed, one Puritan author described sex as “one of the most proper and essential acts of marriage” and encouraged married couples to engage in it “with good will and delight, willingly, readily and cheerfully.”{29} And need I add that the Puritans thought it important to practice what they preached?!

But with Puritan couples so “readily and cheerfully” enjoying their sexual relationships within marriage, they naturally had to give some serious thought to the raising of children and the purpose of the family! So what did they have to say about such matters?

For the Puritans, the family ultimately had the same purpose as the individual; namely, “the glory of God.” The reason this is important, notes Ryken, is that “it determines what goes on in a family,” by setting “priorities in a spiritual rather than material direction.”{30}

The Puritans rightly saw that if one wants a spiritually healthy church and a morally healthy society, one must first have spiritually and morally healthy individuals and families—for the former are inevitably composed of the latter.{31} Hence, if we want healthy churches and societies, we must also prize healthy individuals. And such individuals are best produced within spiritually and morally healthy families.

Now I personally find it difficult to argue with the Puritan logic on this point. And although they lived in a different era, Puritan views on the purpose of the family really seem to offer “some attractive possibilities for our own age.”{32}

And now we’ve reached the end of our discussion of English Puritanism. Of course, the Puritans also had their faults—and I’ve no desire to pretend otherwise.{33} But I hope you’d agree that there’s much to admire about these oft-maligned and misrepresented giants of the past. And I also hope this might encourage you to read (and profit from) these giants for yourself!

Notes

1. J. I. Packer, A Quest for Godliness: The Puritan Vision of the Christian Life (Wheaton: Crossway Books, 1990), 11. I should probably note that the California Department of Parks and Recreation gives figures slightly different from those in Packer’s book, but this is really immaterial for my purposes in this article. See, for example, “How Big are Big Trees,” California Department of Parks and Recreation, accessed February 12, 2015, www.parks.ca.gov/?page_id=1146.

2. Packer, A Quest for Godliness, 11.

3. Bruce C. Daniels, New England Nation: The Country the Puritans Built (New York: Palgrave Macmillan, 2012), 230.

4. Christopher Hill, Society and Puritanism in Pre-Revolutionary England (New York: St. Martin’s Press, 1997), 1-15.

5. John Spurr, English Puritanism, 1603-1689, ed. Jeremy Black, Social History in Perspective (New York: St. Martin’s Press, 1998), 3-8.

6. Definitional help was gathered from the sources cited above, as well as the article by Mark A Noll, “Puritanism,” in Evangelical Dictionary of Theology, ed. Walter A. Elwell (Grand Rapids: Baker, 1984), 897-900.

7. Packer, A Quest for Godliness, 11.

8. Ibid., 16.

9. Ibid., 21.

10. Peter Marshall and David Manuel, The Light and the Glory: 1492-1793. Revised and expanded edition (Grand Rapids: Revell, 2009), 211.

11. Ibid.

12. According to Packer, the Puritan Richard Baxter used this catechism to help instruct (and encourage) his parishioners in the truths of the Christian faith. See Packer, A Quest for Godliness, 45.

13. This catechism can be found many places on the internet. See, for example, “The Westminster Shorter Catechism,” The Westminster Presbyterian, accessed February 15, 2015, www.westminsterconfession.org/confessional-standards/the-westminster-shorter-catechism.php.

14. For a philosophical defense of this view, please see the chapter entitled, “The Absurdity of Life without God,” in William Lane Craig, Reasonable Faith: Christian Truth and Apologetics, 3rd ed. (Wheaton: Crossway Books, 2008), 65-90.

15. William Perkins, A Golden Chain, or The Description of Theology (1592). In The Work of William Perkins, ed. Ian Breward. Courtenay Library of Reformation Classics 3 (Appleford, England: Sutton Courtenay Press, 1970), 177; cited in Reformed Reader, ed. William Stacy Johnson and John H. Leith (Westminster John Knox Press, 2002), 7.

16. Leland Ryken, Worldly Saints: The Puritans as They Really Were (Grand Rapids: Zondervan, 1986), 7.
17. See the brief discussion in Charles Pastoor and Galen Johnson, The A to Z of the Puritans (Lanham, MY: Scarecrow Press, 2009), s.v. “Science.”

18. Packer, A Quest for Godliness, 98.

19. The Works of John Bunyan: Allegorical, Figurative, and Symbolical, ed. George Offor, vol. 3 (London: Blackie and Son, 1859), 396.

20. See Pastoor and Johnson, The A to Z of the Puritans, s.v. “Scripture.”

21. Packer says much the same thing. See A Quest for Godliness, 16.

22. For the Puritans, of course, this was typically some vestige of Roman Catholicism. I purposefully chose not to mention this on the radio, however, because I did not want any of our listeners to somehow get the mistaken idea that this was an anti-Catholic program. It’s not. My purpose in this program is to extol the virtues of the Puritans—not to vilify some other segment of the Christian community.

23. Leland Ryken has an excellent discussion of this issue in his chapter on “Church and Worship” in Worldly Saints, 111-135. See particularly pp. 112-115.

24. This, and the previous quotation, are both taken from Ryken, Worldly Saints, 115.

25. Richard Sibbes, “The Church’s Visitation” (London, 1634), cited in Ryken, Worldly Saints, 133.

26. Robert Coachman (or Cushman), The Cry of a Stone (London, 1642), cited in Ryken, Worldly Saints, 133.

27. Ryken, Worldly Saints, 39.

28. See, for example, Ryken’s chapter on “Marriage and Sex” in Worldly Saints, 39-55.

29. William Gouge, Of Domestical Duties (London, 1622), edited, updated and revised by Greg Fox (Puritan Reprints, 2006), 158.

30. Ryken, Worldly Saints, 74.

31. Ryken provides numerous examples of this view from the writings of Puritans in Worldly Saints, 74-5; 84-7.
32. Ibid., 73.

33. See Ryken’s chapter, “Learning from Negative Example: Some Puritan Faults,” in Worldly Saints, 187-203.

©2015 Probe Ministries

David Graieg explores Bart Ehrman’s contention that we can’t trust the Bible’s supposed authors. Yes we can.

Bart Ehrman

What if eighteen of the twenty-seven books of the New Testament were not written by the people who have traditionally been credited with their authorship?{1} Just such a claim is made by Bart Ehrman’s book Forged: Writing in the Name of God in which he argues that the Bible’s authors are not who we think they are.

Dr. Ehrman is a professor of Religious Studies at the University of North Carolina, Chapel Hill. His work has been featured in Time, and he has appeared on NBC’s Dateline, The History Channel, National Geographic, and other top media outlets.{2} Ehrman has authored over twenty books, including three New York Times bestsellers: Jesus Interrupted, God’s Problem, and Misquoting Jesus, which argues that the New Testament manuscripts are unreliable and, hence, the text of the Bible is inaccurate. Ehrman’s works are having a huge impact on the way that people perceive Christianity both here in the U.S. and abroad. Believers need to be ready to give an answer to Dr. Ehrman’s claims.

Ehrman grew up in a liberal Episcopal church, but says that in high school a Youth for Christ leader took advantage of the loneliness that every teen experiences and led Ehrman to be born again.{3} Ehrman attended Moody Bible Institute and Wheaton College where his studies in New Testament textual criticism began to fuel doubt concerning the importance of variants in the manuscripts. Ehrman went on to pursue doctoral work at Princeton University, and, partly due to an issue concerning who the high priest was in the second chapter of Mark, Ehrman went down the path of agnosticism.

Ehrman’s new book, Forged, contains eight chapters that include considerable overlap, and much of the space is devoted to forgeries outside the Bible. This makes the book’s subtitle, “Why the Bible’s Authors Are Not Who We Think They Are,” a little misleading. Also, there’s not much new here. These concerns are covered in most recent textbooks on the New Testament.{4} Ehrman sees himself as making the public aware of what scholars have known for years.

As for the claim of Forged, Ehrman argues that Ephesians, Colossians, 2 Thessalonians, 1–2 Timothy, Titus, James, Jude, and 1–2 Peter are not written by those whose names are traditionally attached to them. It follows that if these books are written by liars and are deceptive in nature, and God Himself does not lie, the Church must have been mistaken in thinking these books were inspired by God. It would also follow that these books should be
removed from the canon of the Bible. However, as we shall see, there’s good reason to think that these books are not forgeries.

Determining Authorship

To begin, we will look into the important question of how scholars determine the author of a book written thousands of years ago.

There are two main lines of evidence that scholars use to determine the likely author of a book. The first is internal evidence, the most obvious being a claim to authorship in the document itself. There might also be hints in the document about when and where it was written, which may or may not match what we know of the life of the author, or might just seem out of place. For instance, if someone wrote that he visited Dallas, Texas in July and adds that it froze overnight, this scenario is not impossible but is very unlikely. Thus, we would have good reason to question other claims in the text.

If we have two letters that are supposed to have been written by the same author, we can compare their styles for confirmation. Do the documents share a similar vocabulary? Do they use the same figures of speech and cultural expressions? Do they both use specific words or ideas in the same way or are they fairly distinct? If one of the documents uses a large number of unique words that are not used in the other, it may put in question mutual authorship.

Another important variable is the intended audience of a document since that can have a significant impact on its style and vocabulary. For instance, a medical doctor might write a work-related letter to a fellow oncologist and on the same day send a personal email to her husband. Ten years later, that same doctor writes a letter to her friend about a personal hobby. In all three cases, it’s the same person writing, but there would be three distinct styles and vocabularies in each letter. Determining authorship can be a very complicated matter when considering both objective and subjective elements.

There’s also external evidence to consider, information gathered from outside the letter itself. Eyewitness accounts can affirm a document’s authorship. For instance, Grandma might have a letter that says, “Happy Valentine’s Day, from your secret admirer.” Grandma insists that she received this letter from Grandpa fifty years ago when they were still dating. Although there is nothing in the letter that identifies Grandpa as its author, we have the external testimony of a reliable witness. Such evidence is not certain, as Grandma might be a bit of a romantic who after all these years forgot who it was really from, but it is more probable than not that she is correct.

What Is at Stake?

What if Ehrman’s main contention is right, that seven of Paul’s books, as well as James, Jude, and 1–2 Peter, are not written by who we traditionally have attributed them to? Not that I think Ehrman is right, but let us grant that he is. Is Christianity now false? Not at all. Ehrman concedes that Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon were written by Paul and that Revelation was written by someone named John. Even with these few books, the heart of the Christian faith is maintained. Ehrman even includes the earliest account of the death and resurrection of Jesus in 1 Corinthians chapter 15. So while I do not think Ehrman is right in even one accusation of New Testament forgery, it is worth keeping all of this in proper perspective: Christ still saves and we still need to trust him.

So what evidence does Dr. Ehrman use to establish his claim of forgery? Let’s consider his strongest case, that of 1 and 2 Peter. Ehrman’s main argument is that Peter could not have written either of these books because he was a simple fisherman from Galilee and would surely have been illiterate.{5} He points to Acts 4:13 which says that when Peter and John were brought before the Jewish high priest, it was realized that they “were unschooled, ordinary men.” From this Ehrman assumes that they were illiterate.

There is one major problem with this line of argument. Ehrman considers the book of Acts to be a forgery. So by Ehrman’s own standard, Acts is unlikely to be reliable. That aside, it’s more likely that Acts 4:13 is not indicating that Peter and John are illiterate, but that the Jewish leaders were comparing their training in the best schools of the day to the two men who lacked a rabbinic education.

Luke describes Peter’s family’s fishing business as having several boats along with the necessary nets and men to operate them. The business was located in Capernaum, only a few miles from the large Greek cities of Tiberias and Sepphoris. As a successful merchant, Peter likely had some knowledge of the Greek language as well as basic literacy. Even if we allow the shaky assumption that Peter might have been illiterate, it doesn’t necessarily follow that 1 and 2 Peter are forgeries. It’s likely that Peter may have used a secretary to write down his words, a common practice in the first century.

Dr. Ehrman has failed to make his case that 1 and 2 Peter are forgeries. We still have good reason to trust these books as they guide us in defense of the faith and encourage us to endure sufferings for righteousness sake.

Paul’s Letters

Ehrman argues that Paul could not be the author of Ephesians because the letter contains some unusually long sentences, and the book “has an inordinate number of words that don’t otherwise occur in Paul’s writings.”{6} Ehrman notes that Ephesians has fifty percent more unique words than found in Philippians which he says is about the same length.

It’s true that Ephesians does have long sentences, but this is a bit subjective. There are long sentences in Romans, 1 Corinthians, Colossians and Titus, which Ehrman accepts as Pauline. His comparison with Philippians is also a bit unfair. Ephesians is thirty-three percent longer than Philippians and should be expected to have a greater number of unique words. In fact, Galatians has even more unique words than Ephesians but again is accepted
as Pauline by Ehrman. Further, Ephesians is a circular letter that was meant for a broader audience. It’s reasonable to expect that it would address different topics from Paul’s other letters and have more unique words.

Another point made by Dr. Ehrman is that Ephesians uses the words “saved” and “raised” mostly in the present tense while other Pauline letters refer to them as future events.{7} But is this really the case? In Romans, Paul talks of the believer as already saved being dead to sin and alive to Christ, and in Galatians Paul declares that “I have been crucified with Christ and I no longer live, but Christ lives in me.” Ehrman’s case against Ephesians is less than conclusive.

According to Ehrman, 1 and 2 Timothy and Titus should be removed because the letters contain unique expressions not found in Paul’s other works. Phrases such as “promise of life” and “with a pure conscience” are unique to these books.{8} Ehrman also argues that these pastoral letters replace an emphasis on the imminent return of Christ with nformation on the organizational structure of the church.

Paul does use unique vocabulary in his books to Timothy and Titus, but these letters are to individual friends and most of Paul’s other letters are to community groups. Stylistic variation would be expected because of the different audiences. Other scholars point out that Ehrman exaggerates his case regarding the information about church structure. He seems to ignore the fact that there is information on church leadership and organization in Romans, Galatians, and especially in 1 Corinthians, letters accepted as Pauline by Ehrman.

In summary, it can be said that Dr. Ehrman often overstates his case and is somewhat selective in his examples.

Presuppositions

To wrap up this article, I will look at some general problems in the way that Dr. Ehrman builds his case that many of the NT books are forgeries.

As with everyone, Dr. Ehrman interprets the world through a set of presuppositions. For instance, he has come to the conclusion that Jesus was merely an apocalyptic prophet.{9} Ehrman’s Jesus proclaims that God is going to reveal himself in history and overthrow evil as represented by the Roman Empire. Ehrman discounts the role that the resurrection played in both confirming Jesus’ claims to divinity and establishing Christianity itself. The result of constructing Jesus in this untraditional manner causes him to view passages that speak of the resurrection as inauthentic and probably later fabrications.

Another weakness in Forged is that Ehrman doesn’t seriously consider the role that secretaries (or an amanuensis) could have played in the writing of the New Testament.{10} Ehrman himself admits that “Virtually all of the problems with what I’ve been calling forgeries can be solved if secretaries were heavily involved in the composition of the early Christian writings.”{11} Other scholars have argued that secretaries did play a significant role in the formation of the NT.{12} Ehrman assumes either no secretaries were involved, or if they were, they had no impact on the wording of the texts. Such a conclusion is at odds with modern scholarship on the subject. Dr. Ehrman either needs to interact more with this scholarship, or at worst he should take an agnostic position on the authorship of the NT books.

This is important because we know that secretaries were involved in helping Paul write his letters. Tertius inserts a greeting in Romans 16:22 as the one who “wrote down this letter.” In 1 Corinthians, Galatians, and Philemon, Paul makes a point of telling his readers that he had written the letters with his own hand, acknowledging that other letters were written down for him. It is also recognized that others may have contributed to Paul’s writings or at least had an impact on the style of some sections of his letters. For instance, Sosthenes, Silas, and Timothy are recognized contributors in the introductions of Paul’s letters to the churches at Corinth, Philippi, Colossae, and Thessalonica.

Dr. Ehrman raises important questions regarding the text of the New Testament, but his accusations of forgery seem somewhat subjective. He has not given us good enough reason to abandon the authenticity of the New Testament writings nor their message of eternal life through faith in Jesus Christ.

Notes

1. This article is a slightly adapted version of the program that aired on the Probe radio program.

2. Bart D. Ehrman. www.bartdehrman.com (accessed November 6, 2011).

3. Gary M. Burge, “The Lapsed Evangelical Critic,” Christianity Today, June 1, 2006, vol. 50, no. 6. (accessed November 6, 2011).

4. D. A. Carson and Douglas Moo, An Introduction to the New Testament, 2nd ed. (Grand Rapids, Michigan: Zondervan, 2005); Donald Guthrie, New Testament Introduction. 4th ed. (Downers Grove, Illinois: Intervarsity Press, 1990).

5. Bart D. Ehrman, Forged: Writing in the Name of God—Why the Bible’s Authors Are Not Who We Think They Are (New York: HarperCollins Publishers. 2011), 70-77.

6. Ibid.

7. Ibid.

8. Ibid., 97.

9. Ehrman lays out his view on this in: Bart D. Ehrman, Jesus: Apocalyptic Prophets of the New Millennium (New York: Oxford University Press, 1999). For an evaluation of the different views on Jesus see: James K. Beilby, and Paul R. Eddy, The Historical Jesus: Five Views (Downers Grove, IL: InterVarsity Press, 2009).

10. Ehrman, Forged, 133-139.

11. Ibid., 134.

12. E. Randolph Richards, The Secretary in the Letters of Paul (Tübingen: Mohr Siebeck, 1991).

© 2012 Probe Ministries

Christians need to introduce the gospel differently to people with different worldviews. Steve Cable provides ways to talk to Muslims, Hindus, Mormons and postmoderns.

Changing Worldview Landscape

Growing up in the sixties and seventies, I had very limited exposure to other worldviews significantly different from my own. Raised in a small town in New Mexico, I was exposed to a number of Hispanic Catholics, and I knew at least two families that were Mormons. Frankly, I never had either of those groups share their worldview with me. But, by and large, most people appeared to have a pretty conventional Christian worldview, answering the basic worldview questions as follows:

•  What about God? God is the creator and sustainer of this universe.

•  What about man? Mankind is separated from God’s provision by our sin nature.

•  What about salvation? Jesus Christ is God’s answer to our desperate need, offering redemption through faith in Him. When people die, those who have put their faith in Jesus will go to heaven while those who refuse will be relegated to hell.

•  What about history? History is a linear progression culminating in the creation of a new heavens and new earth.

Since leaving the college campus in 1977, I have lived in suburbs of major metropolitan cities. Over the last thirty-five years, the makeup of those suburbs has changed significantly. I worked as an electrical engineer with several Indian Hindus and Jains. I teach English as a Second Language to a group of Muslims, Hindus, Baha’is, atheists and Latin American Catholics. From 2000 to 2010, the Muslim population of my area grew by 220%. All of these groups have a worldview significantly different from my own. In sharing Christ with them, I cannot appeal to the Bible stories they learned in vacation Bible school as a child. I need to be aware that what I say is being processed through their worldview filter. So that what they hear may not be what I meant to say.

The apostle Paul was very much aware of the issue of worldview filters. While on his missionary journeys, he preached the gospel

•  in synagogues established by Jews living away from Israel,{1}

•  in market places containing Gentiles with a common Greek worldview,{2} and

•  in front of Greek philosophers at the forefront of creating new worldviews.{3}

In each of these environments, he preached the same truth: Jesus Christ crucified and resurrected from the dead for our sins. But he entered that subject from a verbal starting point that made sense to the audience he was speaking to. For example, in Athens he began by drawing their attention to an idol dedicated to the unknown god and he quoted some of their poets. Was he doing this because the idol was really a Christian idol or because their poets were speaking a Christian message? Of course not. He was bridging the worldview divide between their thought patterns and those of Judaism. Having done that, he finished by saying, “God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.”{4}

In the same way, if we want to share effectively with those from different worldviews, we need to make the effort to know how to share in a way that makes sense from their worldview perspective. We want to shake up their worldview, but we have to be able to communicate first. In the remainder of this article, we will consider the differences with and ways to share the gospel with people from four different worldview perspectives: Islam, Hindu, Mormon, and popular postmodernism.

Bridging Across to a Muslim Worldview

Islam is the second largest religion in the world with about 1.5 billion adherents or over 20% of the world population. In America, there are over 2.6 million Muslims with most of them located in major metropolitan areas accounting for 3-4% of the population in those areas. If you live in a metropolitan area, you are probably aware of several mosques in your area.

How can I share Christ with my Muslim acquaintances in a way they can understand? To answer this question, we need to understand how their worldview differs from our own and what communication issues may come into play. Let’s begin by considering the four worldview questions introduced earlier:

•  What about God? Christians believe that a transcendent, loving God created the universe and mankind. Muslims believe that a transcendent, unknowable Allah created the universe and mankind.

•  What about man? A Christian believes man is created in the image of God, but mankind is now fallen and separated from God by our sin nature. Muslims believe that, although weak and prone to error, man is basically good and is fully capable of obeying Allah.

•  What about salvation? For a Christian, the answer to our problem is the death and resurrection of Jesus Christ who provided a way for us to reunite with God through grace. Muslims must focus on good works to earn their way into heaven. They have no instruction as to what level of goodness is required. Certainly, they must pay attention to the five pillars of Islam: reciting the creed (the shahada), daily prayers, giving 2.5% of one’s income to the poor or to the spread of Islam, a pilgrimage to Mecca, and fasting during Ramadan.

•  What about history? For a Christian, the world is moving through time, not repeating itself, to reach the end God has prepared for it. For a Muslim time is a linear progression as well and it is moving forward exactly as Allah has willed.

The key difference between our worldviews lies in the way to redemption: by faith through God’s grace or as a reward for our good works.

How can you share effectively with Muslim friends and acquaintances? First, there are some important issues and confusing terms that will sidetrack your discussion in their minds. These include:

•  The high cost: in most Muslim families and societies, converting from Islam is a terrible offense, resulting in expulsion and sometimes death. Most Muslims will not enter into a conversation if they know the intent of it is to convert them to another faith.

•  The Trinity, including Jesus as God’s Son: Muslims are told that Christians worship three gods when there is only one. This area is especially problematic in thinking that God could be born to a woman and be crucified.

•  Belittling Mohammed will offend most Muslims, causing them to cease listening to you.

•  Using corrupt Scripture by quoting from the New Testament which they have been taught has been changed and corrupted. An interesting note on this argument for Islam and against Christianity: a study of recently discovered early copies of the Quran show that current Aramaic copies of the Quran are only consistent with the early copies 88% of the time; while similar studies of the New Testament show a 98% reliability between current translations and the earliest documents.

Let’s be clear. We are not saying that you don’t need at some time to address the Trinity, the role of Mohammed as a false prophet, and veracity of Scripture. But first, you need to be able to communicate the gospel to them in a way that they will hear it.

To share with a Muslim, you must begin with prayer for your Muslim acquaintances who are captive to powerful social ties and equally powerful demonic lies. Pray that God will work to prepare their hearts. God has been working in powerful ways preparing Muslims to listen to the gospel of Jesus Christ.{5}

Start your conversation with their most important need. Ask them, “How can you be sure that you have done enough to get into heaven?” Listen to their thoughts on this important question. Point out that the gospels say, “Be perfect as your Heavenly Father is perfect.”{6} Are they that good? God loves us and knows that we cannot do it on our own. For this reason Jesus came to pay our penalty through His death and bring us into God’s household through His resurrection.

In some Islamic countries, a good way to begin the discussion is to look at what the Koran says about Jesus to draw their attention to the specialness of Jesus. If they show an interest, you move quickly to the Bible as the true source of information on Jesus and eternal life. For more information on this approach, check out The Camel Training Manual by Kevin Greeson.

Bridging Across to a Hindu Worldview

Hinduism is the third largest religion in the world with about 900 million adherents. However, there are only about 1.2 million Hindus in the United States, about 0.4% of the population. Since they are mostly located in high tech, urban and suburban areas, the percentages are much higher in those areas, closer to 2% and growing. If you live in a major metropolitan area, you have probably seen one or more temples in your area.

How does the Hindu worldview compare with a Christian worldview on the four worldview questions introduced earlier?

•  What about God? The Hindu believes that the universe is eternal and the concept of an impersonal god is contained in the universe.

•  What about man? Hindus believe that our current state is a temporary illusion and our goal is to merge into the Brahman, the god nature of the universe.

•  What about salvation? For a Christian the answer to our problem is the death and resurrection of Jesus Christ who provided a way for us to become reunited with God. This salvation can begin now and will be fully realized in heaven. For a Hindu, the answer to our problem is to live a life in such a way as to merge with Brahman at death. Unfortunately, the vast majority will be reincarnated to suffer again as another living creature.

•  What about history? For a Hindu, the universe is eternal and history repeats itself cyclically.

As you can see, the worldview of a Hindu varies significantly from that of a Christian on almost every point. Salvation for a Hindu is to reach a state where they no longer exist. They are integrated into the universal god. Both Hindus and Christians believe that mankind faces the problem of being born into a world full of suffering and hardship. For Hindus, there are three paths that could lead one out of this situation into oneness: 1) performing appropriate good works, 2) reaching a state of knowledge that pierces through the deception of this existence, and 3) devoting oneself to service of one of the many gods.

Being aware of these worldview differences can sensitize us to some of the communication problems in sharing with a Hindu. First, when you share with them that Jesus is the Son of God who came to earth in the flesh, they will probably agree with you wholeheartedly. This is exactly the response I received when sharing with a Hindu couple at a Starbucks in an exclusive shopping area. After all, there are many forms of god in the Hindu pantheon. Just because someone is a god, doesn’t mean I should leave off worshipping my current gods to worship this new god exclusively.

How can I share with a Hindu in a way that helps be clearly explain the gospel in the context of their worldview? I would suggest two important aspects.

First, you can begin by asking this question: What if there were only one God who transcended His creation? We are not created to be subsumed back into God, but rather we were created in His image to be able to exist with and to worship our Creator. Our Creator does not want us to worship other gods which we have made up to satisfy our desire to understand our world. If you cannot get a Hindu to understand this basic premise, then other things you tell them about the gospel will be misinterpreted because of their existing worldview filter.

Second, you can tell them that you agree that the problems of this world can be seen in the pain and suffering of life on this planet. Man has tried for thousands of years and yet the pain and suffering continue. This state of despair is the direct result of man’s rejection of the love of God. We can never do enough in this life through good works, special knowledge, or serving false gods to bridge the gap back to God. God was the only one who could fix this problem and it cost Him great anguish to achieve it through the life, death, and resurrection of Jesus Christ.{7}

Bridging Across to a Mormon Worldview

There are only about 15 million Mormons worldwide, but almost 45% of them live in the United States. They make up about 2% of the population of the United States. Compared to Muslims and Hindus, their U.S. population has remained fairly constant as a percentage basis over the last few decades. Because of their young adult missionary teams, many Americans have had some exposure to the evangelistic message of Mormonism.

How do Mormons compare with Christians in answering the four worldview questions introduced on day one? First, we need to understand that not all Mormons believe the same things. The president of the Mormons can introduce new doctrine which may contradict prior doctrine. One prominent example is the Mormon doctrine on blacks which was changed in 1978. The statements below represent my understanding as to the current orthodox Mormon position:

•  What about God? Where a Christian believes that God is eternal and transcendent, Mormons believe God was once a man like us and ascended to godhood

•  What about man? Where a Christian believes that man is born in sin and separated from God, Mormons believe men are born in sin, but have the potential to become gods in their own right

•  What about salvation? Where Christians believe in salvation through faith in Jesus Christ alone, Mormons believe salvation comes from putting our faith in Jesus and performing good works. The good works are intended to pay back Jesus for the price He paid for us. In addition, Jesus is not eternal but was born to God and one of His spirit wives.

•  What about history? Both Christians and Mormons believe that history is linear, but Mormons believe it is leading to a day when they could be gods ruling their own planets.

Even though some would like to consider Mormonism as a branch of Christianity, one can see there are significant differences between the beliefs of Mormons and Christians.

In sharing your faith with a Mormon, there are terms and concepts you need to watch out for as they will be misinterpreted. First, you are relying on the Bible as the complete and only direct revelation from God. When you do that, you need to be aware that they will assume anything you say that they don’t agree with is countered in the Book of Mormon or the Pearl of Great Price. Point out to them that the clear meanings of the Bible don’t need reinterpretation. Also, you can tell them that the Bible written between 2,000 and 4,000 years ago has been consistently supported by archaeological findings while the Book of Mormon written 175 years ago has no historical or archaeological support.

When talking about God the Father, Jesus, Satan, and man, be sure to make it clear that God and Jesus are one kind of being, the transcendent God of the universe, that Satan is a created angelic being, and that men are created different from the angels. A Mormon will use those terms, but will normally group all four of those beings as made basically the same.

Be leery of expecting to win over Mormon missionaries on mission. If they are sharing with you, of course, you should try to share with them. However, normally they are too focused on fulfilling their mission to really listen to someone else. It is best to share with them when you introduce the topic.

In sharing with a Mormon, you may want to consider how good one would have to be to earn their way to eternal life. After all, Jesus said, “Be perfect as your Heavenly Father is perfect.” If you can admit you are not perfect, then the only way to redemption is through God’s grace.

Some of them may feel that in the matters of the church, they are keeping the faith in a sinless manner. What if a future president changes some criteria of behavior and you find out that you have now been sinning for years? Does it make sense to you that God’s criteria for righteousness should change?{8}

Bridging Across to a Postmodern Worldview

Postmoderns may not seem as exotic as some of the world religions we have considered to this point. But they have a distinctly different worldview than do Christians and are the largest segment of non-Christians in today’s America. An actual postmodern believes that absolute truth, if it does exist at all, is impossible to find. A Christian believes that Jesus Christ is “the way, the truth and the life” and that “truth comes through Jesus Christ.”{9} Jesus is truth applicable to every man in every situation. What do we need to understand about postmodernism to be better equipped to share the truth with them?

Popular postmodernity has a broadly defined identity, but they should resonate with this definition: postmodernity is “incredulity toward metanarratives.”{10} In other words, they reject the possibility of anyone knowing truth about the basic questions of life; e.g., our worldview questions.

As before, we will begin with our four worldview questions. Keep in mind that we just said they don’t think anyone can know the truth about these types of questions.

•  What about God? Postmoderns believe that we can’t really know where we came from but we probably evolved from nothing over millions of years.

•  What about man? Postmoderns believe that humans are neither good nor bad and are shaped by the society around them which defines what is good and bad for them.

•  What about salvation? For a Christian, the answer to our dilemma and hope for eternal life is the death and resurrection of Jesus, God’s Son. For a postmodern, each group has their own answer that helps them get through the hard times of life, but none of the answers can be counted on as true. What is important is not their truth, but their helpfulness in coping with life’s challenges.

•  What about history? For a postmodern, history is linear moving forward to whatever happens next. Hopefully, the future will be better than the past, but there is not grand plan or purpose for mankind. In any case, if there is a grand plan, we can’t know it with any certainty.

It is hard to present Jesus Christ as the source of all grace and truth to someone who denies the existence of truth or at least our ability to know it. As Dave Kinnaman writes in his book UnChristian, “Even if you are able to weave a compelling logical argument, young people will nod, smile, and ignore you.”{11} Constructing a rational argument for Christ may not be the place to start. As Drew Dyck reported hearing from one postmodern, “I don’t really believe in all that rationality. Reason and logic come from the Western philosophical tradition. I don’t think that’s the only way to find truth.” Dyck concluded, “They’re not interested in philosophical proofs for God’s existence or in the case for the resurrection.”{12}

To begin the process, we need to develop their trust; be their friend. Possibly, invite them to serve alongside you in ministering to the needs of others, exposing them to the ministry of Christ to the world around them.

The postmodern should be interested in your personal story, the things you have found that work for you. But don’t fall into the traditional testimony rut (i.e., I was bad, I was saved, now I am wonderful); make it real by sharing real issues you have dealt with. Then convey the gospel story in a winsome way, emphasizing Jesus concern for the marginalized around Him, realizing the gospel is a metanarrative providing a universal answer to a universal problem.

Share with them why you are compelled to commit to a universal truth. I cannot live my life without making a commitment to what I believe to be the Truth. Saying “it doesn’t matter” is basically giving up on eternity. Admit that claiming to know the truth about God, creation, and eternity is crazy from man’s perspective. It can only be true if it is truly revealed by God. From my perspective, Jesus is the Truth.{13}

We’ve taken a very brief look at four distinct worldviews, different from a Christian worldview and different from each other. A simple understanding of those worldviews helps us avoid confusing terminology. We can focus on bridging the gap from their fundamental misunderstanding to faith in Christ. Only God working through the Holy Spirit can bring them to true faith, but we can play an important role in making the gospel understandable when filtered through their worldview.{14}

Notes

1. Acts 17:1-2, 17 for example
2. Acts 17:17, 19:9ff for example.
3. Acts 17:18-32
4. Acts 17:30-31
5. See the web articles “Breaching the Barriers to Islam” by Steve Cable and “Islam in the Modern World” by Kerby Anderson. Both can be found at www.probe.org.
6. Matthew 5:48
7. For more information on Hinduism, you can access the article “Hinduism” by Rick Rood at www.probe.org.
8. For more information on Mormonism, please access “Understanding Our Mormon Neighbors” by Don Closson and “Examining the Book of Mormon” by Patrick Zukeran. Both can be found at www.probe.org.
9. John 1:17
10. Jean-François Lyotard, The Postmodern Condition: A Report on Knowledge, trans., Geoff Bennington and Brian Massumi (Minneapolis: University of Minnesota Press, 1984), xxiv.
11. Dave Kinnaman, UnChristian: What a New Generation Really Thinks About Christianity . . . and Why It Matters (Baker Books, Grand Rapids, Michigan), 2007.
12. Drew Dyck, Generation Ex-Christian: Why Young Adults are Leaving the Faith . . . And How to Bring Them Back, Moody Publishers, Chicago, 2010
13. See the article “The Answer is the Resurrection” by Steve Cable at www.probe.org
14. For more information on postmodernism, you can access “Truth Decay” by Kerby Anderson and “Worldviews Part 2” by Rick Wade at www.probe.org.

© 2013 Probe Ministries

Dr. Michael Gleghorn shows how the apparent contradictions of two Old Testament historical books can be explained.

Over the past year and a half my wife has been working on what might be called a “visual Bible.” By training and profession my wife, Hannah, is a graphic designer. She tends to understand things best when she can visualize them in some way. Hence, when she began team-teaching a women’s Bible study that covers the entire Bible in just two years, she felt the need to create visuals of what she was studying in order to help her grasp some of the key points in a single glance. Thus, week-by-week, as she readied herself for class, she also prepared a wide array of graphically-designed visuals of the written contents of Scripture.

Everything was going fairly well until she came to the Old Testament books of Kings and Chronicles. Since these books give us a great deal of information about the kings of Israel and Judah, including the order in which they reigned, the lengths of their reigns, and so on, she decided to create some charts that would present all of this information visually. She had no idea that she was about to enter one of the most baffling and perplexing issues of biblical chronology!

To put it bluntly, the chronology of Kings and Chronicles initially appears to be a hopelessly muddled, and even downright contradictory, mess! Examining this material as an intelligent layperson, Hannah could make no sense of it at all. It also meant that she could not represent the material in a visually coherent way.

Feeling increasingly frustrated, she asked if I knew of any books that dealt with these problems. Although this is an area I know little about, I remembered a book which (I had heard) handled these issues quite well. That book, The Mysterious Numbers of the Hebrew Kings, by Edwin Thiele, offered her some much-needed help in making sense of the apparently confused and contradictory information in the books of Kings and Chronicles.{2} Although this book did not solve all the difficulties she was facing, it did bring a great deal of order to the apparent chaos of this section of Scripture.

In the remainder of this article we’ll first consider the problems posed by “the mysterious numbers of the Hebrew kings.” Afterward, we’ll briefly look at how all these problems have been solved by contemporary scholars, so that what was previously thought of as a hopeless muddle is instead a testimony to the accuracy of the historical parts of the Old Testament.

Some Difficulties with Old Testament Chronology

In the original preface to The Mysterious Numbers of the Hebrew Kings, Edwin Thiele began his discussion with these words:

For more than two thousand years Hebrew chronology has been a serious problem for Old Testament scholars. Every effort to weave the chronological data of the kings of Israel and Judah into some sort of harmonious scheme seemed doomed to failure. The numbers for the one kingdom could not, it seemed, be made to agree with the numbers of the other.{3}

Indeed, the difficulties with Old Testament chronology at this point were so great that many scholars simply assumed that the biblical records were unreliable. But why? What was it about these numbers that made so many scholars think they were in error?

Since we’ll later be discussing the two different kingdoms of Israel and Judah, let’s begin by considering two imaginary kingdoms, both of which celebrate a new king coming to the throne on March 1 of the same year. In other words, both kings begin their reigns on exactly the same day. Now one would probably think that, as the ensuing years go by, court historians from both kingdoms would agree about how many years each of these kings have ruled their kingdoms. But in fact, this is not necessarily true.

Suppose that one of these kingdoms counts the first year of their new king’s reign from his first day on the throne. If he began his reign on March 1 of the year 2000, then this is considered the first year of his reign.{4} On January 1, 2001, he thus begins the second year of his reign. But suppose that in the other kingdom, the year 2000 is regarded as the last year of the prior king’s reign. In this kingdom, then, even though a new king began to reign in the year 2000, the official first year of his reign is counted from the beginning of the new year, January 1, 2001.{5}

Hence, although both kings began to rule on precisely the same day, the years of their reigns are counted differently. The first king begins his second year of rule on January 1, 2001, while the second king only begins his first official year at that time. This is just one of many issues that complicate the dating of the kings of Israel and Judah as they’re recorded for us in the Bible. Once these issues are taken into account, however, a completely harmonious chronology of these kings becomes possible. Let’s now consider a biblical example.

A Biblical Case Study

We’ve been looking at some of the chronological puzzles in the biblical books of Kings and Chronicles. With apologies for the unavoidable names and numbers which follow, let’s consider an example.

After the ten tribes split from Judah and Benjamin to form the northern kingdom of Israel, their first ruler was Jeroboam. Jeroboam was followed by his son Nadab. With Nadab we have a series of synchronisms with the long reign of Asa of the southern kingdom, Judah. The first synchronism is that Nadab began to reign in year 2 of Asa.{6} The Bible then says that Nadab reigned two years and died in year 3 of Asa.{7} But it is only one year from Asa’s second year to his third year, so how could Nadab begin in year 2 of Asa, reign two years, and die in Asa’s 3rd year? Next, Baasha, who killed Nadab, is said to reign 24 years starting in year 3 of Asa;{8} this should surely put his end, 24 years later, in Asa’s year 27. But the Bible says that Baasha died in year 26 of Asa, not year 27.{9} Baasha’s son, Elah, reigned two years, and his death was not in year 28 of Asa (that is, 26 plus 2), but in year 27.{10}

At this point we have a decision to make. We could decide that all of this shows that the Bible is not to be trusted in its numerical and historical statements. This is the path taken by critics who say that these parts of the Bible were invented many years later than the happenings they describe. Or, we could give the authors of these texts the benefit of the doubt and consider that these texts show a consistent pattern. The pattern is that the northern kingdom was counting the years of reign for their kings in the fashion mentioned previously, where a king could count the year in which he came to the throne as his first year of reign, so that even if he only reigned exactly one year, he would be given credit for the calendar year in which he became king and also for the calendar year in which he died. This is a method that was used by other Near Eastern kingdoms. With this second approach, success has been achieved in reconstructing the history and exact chronology of the Hebrew kingdom period. We will now consider other factors necessary in understanding these so-called “mysterious numbers” of the Bible.

Co-regencies and Rival Reigns

We’ve seen a pattern in the chronological numbers that the Bible gives for the first years of the divided kingdom. We saw that, in these early years at least, the northern kingdom was counting the year that a king died twice; once for him, and once for his successor, so that one year must be subtracted from a reign length when counting elapsed time. By carefully considering the facts as given in the Bible itself, we can determine when the two kingdoms were using this method of counting, and when they were using the other method in which a king’s first year was not counted until he reigned a full calendar year.

The Bible also gives us sufficient information to determine when there was a co-regency. The word “co-regency” is not a Biblical word, but the principle is there. A co-regency begins when the reigning king appoints one of his sons as his successor. This was always a smart thing to do. We have an example in our own time. When Kim Jong Il, the dictator of North Korea, became ill he appointed his son, Kim Jong Un, as his successor so there wouldn’t be any trouble when he died. In the Bible, after two of David’s sons, Absalom and then Adonijah, tried to usurp the kingdom from their father, the prophet Nathan told David to make it known who was to be his successor. David then had Nathan perform a public anointing of Solomon.{11} Another example of a co-regency is when Uzziah was struck with leprosy and had to live in a separate house, so that his son Jotham became the real ruler of the land.{12}

Other co-regencies are not quite so obvious, but the books of Kings and Chronicles always give us enough information so that we can determine when the years of a king’s reign are being measured from the start of a sole reign or from the start of a co-regency. For the northern kingdom, Israel, there are also two cases of a rival reign, similar to the rival reigns of Egyptian pharaohs that Egyptologists take into account when reconstructing the chronology of Egypt. As an example, Omri, the father of Ahab, is said to have reigned for twelve years,{13} but this only makes sense if the twelve years includes the five years in which he had a rival, Tibni, reigning in a different capital.{14} Co-regencies and rival reigns are the second major key to understanding the chronology of the Hebrew kingdom period.

The Accuracy of Kings and Chronicles

In previous sections we considered two factors to take into account when interpreting the rich chronological data of Kings and Chronicles. The first is that there were two ways of counting the first year of a king’s reign; whether it was to be counted twice, once for him and once for the king who died in that year, or just once so that the king’s first year was his first full year of reign. The second factor was that occasionally a king’s reign was measured from the start of a co-regency or rival reign rather than from the start of his sole reign. Both principles were applied, although not consistently, by some earlier interpreters.{15} A third principle, discovered by Edwin Thiele, however, was not used by these interpreters. This principle showed that the southern kingdom, Judah, started counting the years of a king’s reign in the fall month of Tishri, while the northern kingdom, Israel, started six months earlier in the spring month of Nisan. Many earlier interpreters thought that both kingdoms started their year in Nisan, but this produced several small errors that they were unable to reconcile. Unknown to Thiele, all three of these principles had been previously found back in the 1920s by a Belgian scholar.{16} But Thiele worked out things in a more satisfactory way, and so his Mysterious Numbers of the Hebrew Kings should be the starting place for understanding the chronology of the kingdom period.

Regrettably, however, Thiele did not recognize that a problem he had with the texts of 2 Kings 18 is explained by a co-regency between Ahaz and Hezekiah.{17} His chronology also needed slight adjustments for the reign of Solomon and for the end of the kingdom period.{18} In our own studies we have followed the corrections to Thiele published in several articles by Rodger Young.{19} Young responds to the specious claim that the harmony now evident in the chronology of the kingdom period might be the result of a clever manipulation of the data by those who follow the principles outlined by Thiele. Young answers, “The complexities of 124 exact synchronisms, reign lengths, and dates in 1 and 2 Kings, 1 and 2 Chronicles, Jeremiah and Ezekiel negate that possibility unless the data were historically authentic.”{20} With the proper understanding of the methods used by the ancient authors, the chronological data of Kings and Chronicles offer a remarkable testimony to the strict accuracy of the Bible’s 400-year history of the two Hebrew kingdoms.

Notes

1. This article was written by Michael Gleghorn and Rodger Young. Gleghorn’s initial inspiration for writing this program resulted from conversations with his wife, who struggled with the “mysterious numbers” in Kings and Chronicles for quite some time before encountering the help provided in the book by Edwin Thiele and, more particularly, the articles of Rodger Young. Mr. Young received a B.A. degree from Reed College, B.A. and M.A. degrees in mathematics from Oxford University, and has done graduate work in theology and biblical languages at the Nazarene Theological Seminary in Kansas City. He retired from IBM in 2003 and began writing about OT chronology.He and his wife attend the West Overland Bible Church in the St. Louis area.
2. Edwin R. Thiele, The Mysterious Numbers of the Hebrew Kings, New rev. ed. (Grand Rapids: Kregel, 1994).
3. Ibid., 15.
4. Thiele describes this as “nonaccession-year dating” or “antedating”. See Thiele, Mysterious Numbers, 231.
5. Thiele terms this “accession-year dating” or “postdating.” See Ibid.
6. 1 Kings 15:25.
7. 1 Kings 15:25, 28.
8. 1 Kings 15:27, 33.
9. 1 Kings 16:8.
10. 1 Kings 16:8, 15.
11. 1 Kings 1; 1 Chronicles 23:1.
12. 1 Kings 15:5.
13. 1 Kings 16:23.
14. 1 Kings 16:21-23.
15. For example, James Ussher.
16. Valerius Coucke, “Chronologie des rois de Juda et d’Israël,” Revue Bénedictine 37 (1925): 325-64; idem, “Chronologie biblique” in Supplément au Dictionnaire de la Bible, ed. Louis Pirot, vol. 1 (Paris: Librairie Letouzey et Ané, 1928), cols. 1245-79.
17. According to Rodger Young, “Several authors put forth this rather obvious solution, among whom were Kenneth Kitchen and T. C. Mitchell, Siegfried Horn, Harold Stigers, R. K. Harrison, Leslie McFall, and Eugene Merrill.” Of course, we could also add Rodger Young’s name to this list as well. For details see Young, “When Was Samaria Captured? The Need for Precision in Biblical Chronologies,” Journal of the Evangelical Theological Society 47, no. 4 (2004): 580.
18. For a one-year correction to Thiele’s dates for Solomon through Athaliah, see Rodger C. Young, “When Did Solomon Die?” Journal of the Evangelical Theological Society 46, no. 4 (2003): 589-603. By showing that the dates of Solomon through Athaliah must be moved one year earlier than in Thiele’s chronology, Young has resolved a problem that Thiele addressed by revisions in the third and final edition of Mysterious Numbers, but Thiele’s revisions merely moved his problem with the reign of Jehoshaphat to the reign of Athaliah. Among those accepting Young’s solution of the problem are Leslie McFall, “The Chronology of Saul and David,” Journal of the Evangelical Theological Society 53, no. 4 (2010): 533 (chart), and Andrew E. Steinmann, From Abraham to Paul: A Biblical Chronology (St. Louis: Concordia, 2011), 133-34, 138. Young has also written extensively on why 587 BC, not Thiele’s 586 BC, is the correct date for the fall of Jerusalem to the Babylonians. See “When Did Jerusalem Fall?” Journal of the Evangelical Theological Society 47, no. 1 (2004): 21-38; “Ezekiel 40:1 as a Corrective for Seven Wrong Ideas in Biblical Interpretation,” Andrews University Seminary Studies 44, no. 2 (2006):267-70.
19. For those who are interested in pursuing these matters further, please see “Rodger Young’s Papers on Chronology” here: www.rcyoung.org/papers.html
20. Rodger C. Young, “Inductive and Deductive Methods as Applied to OT Chronology,” The Master’s Seminary Journal 18, no. 2 (2007): 116.

©2014 Probe Ministries

More Cultural Research from Steve Cable

One of the dismaying trends I reported on in my book, Cultural Captives, was the significant increase in the percentage of people who indicated that their religion was atheist, agnostic, or nothing at all. I referred to this group collectively as the “nones” (those with “no religious affiliation”). The percentage of emerging adults (i.e., 18- to 29-year-olds) who self-identified as “nones” in 2008 was 25% of the population. This level is a tremendous increase from the 1990 level of 11%.

Now, we have later results from both the General Social Survey (GSS) and the Pew Research Center. Both surveys show another significant increase in the percentage of “nones” among this young adult group. In 2014, the GSS survey showed the percentage of emerging adult “nones” was now up to 33% of the population, an increase of eight percentage points. The Pew survey of over 35,000 Americans (an astounding number) came up with a similar result, tallying 35% of emerging adults identifying as “nones” (an increase of nine percentage points over their 2007 survey).

When we consider the number who do not identify as either Protestant or Catholic (i.e., adding in other religions such as Islam and Hinduism), the percentage of emerging adults who do not identify as Christians increases to 43% of the population in both surveys.
If this trend continues at the same rate of growth it has been on since 1990, we will see over half of American emerging adults who do not self-identify as Christians by 2020. We will become, at least numerically, a post-Christian culture if things do not turn around.

Acknowledgments:
The General Social Survey 2014 data were downloaded from the Association of Religion Data Archives, www.TheARDA.com, and were collected by Tom W. Smith and the National Opinion Research Center.
The Pew Research Center Religious Landscape Study interactive tool, located at http://www.pewforum.org/religious-landscape-study/ was the source of our data on the Pew survey

Millions of people have seen the summer blockbuster movie War Room, many of them challenged to be more intentional about prayer. Some have even cleaned out a closet or a corner to make their own War Room.

But the movie, for all its motivation to experience the power of prayer, did not provide instructions on what and how to pray. Other than eating potato chips in secret!

Prayer is not about sacred words or flowery religious language. Biblical prayer is about talking to God, heart to heart. Here are some suggestions for what to do in the War Room.

Many people have found it helpful to follow the structure of the acronym ACTS: Adoration, Confession, Thanksgiving, Supplication.

Directing our prayers and thoughts in this particular order aligns the heart with God’s heart.

Adoration: This is simply telling God how great He is, focusing on His character and praising Him with words. The book of Psalms is one of the best place to find truths about God and tell Him about it. Several years ago, I went on a treasure hunt as I read through the Bible, drawing a box around every title and name of God I encountered, and writing them down on the blank pages at the back of my Bible. Simply reading some of the titles of God back to Him constitutes adoration. (“You are the King of Kings and Lord of Lords! You are the Bright and Morning Star! You are the Ancient of Days! You are the Creator of the Heavens and the Earth!”)

Confession: Quietly consider what unconfessed sin you need to bring out in to the light. Confession means to agree with God. You may not even feel remorseful about it (yet), but it is still important to agree with God that sin is sin and you were wrong. (“Lord, I confess being short-tempered with my family yesterday. I confess yelling at that driver who cut me off in traffic. I confess going all day without once thinking of You. I was wrong. Please forgive me.”)

Thanksgiving: Consider the things God has given you, the things He has done for you, just in the past 24 hours, and tell Him “thank You.” The discipline of keeping a gratitude journal provides lots of things to give thanks for. The great thing about being mindful of what God is doing so we can give thanks for them, is that it makes us more sensitive to the many ways in which He shows His love and concern for us throughout each day, which kicks up our gratitude meter, which overflows in more and more thanksgiving, which leads to a joyful heart.

Supplication: NOW we get to the part of asking for the things we need or want, or which we would like to see God do in our lives and in the lives of others. It really helps to keep a list of our requests, just like we see in the movie, so we have a record of how and when God answers them.

This is one of the most misunderstood parts of prayer because often, people mistake having faith in the answers they want, with having faith in the God who answers prayer in His time and in His way. It’s fine to ask (not demand, and not presume) for what we want, but it’s important not to have unrealistic expectations of getting everything we ask for like a spoiled little kid. (This is one of the reasons people lose heart and can lose their faith—they aren’t trusting the God who sees the big picture and knows what is good for us and what isn’t, they are looking for the answers to their prayers on a timeline usually faster than the one God is on.)

What should we pray for?

Our daily needs (see also: the Lord’s prayer, “give us this day our daily bread,” Matthew 6:11), financial provision (“your Father knows what you need before you ask Him,” Matthew 6:8), relationships (“it is not good for man to be alone,” Genesis 2:18), peace in our relationships (“Peace I leave with you; My peace I give to you,” John 14:27) . . . whatever comes to mind.

But we get a head start when we pray God’s word. This is great War Room material! Consider praying for one’s spouse (even a future spouse!) or children or friends the great prayers recorded by the apostle Paul.

“Lord I ask that _____ may be filled with the knowledge of Your will in all spiritual wisdom and understanding, so that he will walk in a manner worthy of You, to please You in all respects, bearing fruit in every good work and increasing in the knowledge of You; strengthened with all power, according to Your glorious might, for the attaining of all steadfastness and patience; joyously giving thanks to You, Father, who have qualified us to share in the inheritance of the saints in light.” (Colossians 1:9-12)

“I pray that You would grant ____, according to the riches of Your glory, to be strengthened with power through Your Spirit in the inner man, so that Christ may dwell in his heart through faith; and that he, being rooted and grounded in love, may be able to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge, that he may be filled up to all the fullness of You.” (Ephesians 3:16-19)

Consider praying a Psalm, such as Psalm 1:1-3—

“I pray that _____ would be blessed, that she would not walk in the counsel of the wicked,
Nor stand in the path of sinners, nor sit in the seat of scoffers!
I pray her delight would be in the law of the Lord,
And in Your law she would meditate day and night.
I pray she would be like a tree firmly planted by streams of water,
Which yields its fruit in its season and its leaf does not wither;
And in whatever he does, she would prosper.”

Spiritual warfare was one of the elements of the War Room movie, and prayer is how it is battled and won. For the simplest form of it, we can look to how Jesus prayed for His disciples in John 17. He asked His Father:

• To keep His disciples safe from the evil one (v. 15)

• To set them apart in the truth (v. 17)

• For oneness (v. 21). The context was oneness within the Body of Christ, the church, but this is a powerful request to pray for our marriages as well.

I am also intrigued by His prayer in v. 23, “You have loved them just as You have loved Me.” Most people have no idea of just how much and how great the Father’s love is for us—He loves us the exact same way and the exact same amount as He loves His Son! I love to pray that God will allow my loved one to grasp this truth, which corresponds to the Ephesians 3 prayer above.

Jesus also prayed for Peter before his spectacular, epic failure when he denied his Lord, that his faith would not [completely and utterly] fail, and that after he turned back, that he would strengthen his brothers. Praying for our loved ones’ faith not to fail, and for God to redeem and use any lapses and stumbles, is a powerful way to pray for them.

An important part of War Room prayer strategy, just as in physical war, is to remove obstacles to effectiveness. In Mark 11:25, Jesus said, “”Whenever you stand praying, forgive, if you have anything against anyone, so that your Father who is in heaven will also forgive you your transgressions.” An important thing to do in anyone’s War Room is to examine our hearts for any unforgiveness and deal with it.

Well, I think that’s a good start on your War Room! Would you like to add any suggestions? Comment below!

This blog post originally appeared at
blogs.bible.org/engage/sue_bohlin/ive_got_a_war_room–now_what_do_i_do
on Sept. 22, 2015

Was early Christian teaching influenced by the mystery religions of the day?  Don Closson presents a solid look at this question; concluding that Christian doctrine as taught by Paul and others was grounded in truth and was not influenced by these other religious concepts.

Introduction

A common criticism of Christianity found on college campuses today is that its core ideas or teachings were dependent upon Greek philosophy and religious ideas. It is not unusual for a student to hear from a professor that Christianity is nothing more than a strange combination of the Hebrew cult of Yahweh, notions adopted from the popular Greek mystery religions of the day, and a sprinkling of ideas from Greek philosophic thought. This criticism of traditional Christianity is not new. In fact, its heyday was in the late 1800s to the 1940s and coincides with what is now called the History of Religions movement. This group of theologians and historians accused Paul of adding Greek ideas to his Hebrew upbringing, and in the process, creating a new religion: one that neither Jesus nor His first disciples would recognize.

Was the origin of Christianity dependent on existing Greek philosophical and religious ideas? That question hinges upon how one is using the word “dependent.” Philosopher Ron Nash argues that dependency can be weak or strong and that the difference is a vital one. A strong dependency would mean that the idea of Jesus as a dying and rising savior-god would never have occurred to early believers if they had not become aware of them first in pagan thought. It would be admitting that Paul and the other new Christians came to believe that Christ was a resurrected God-man who made an atoning sacrifice for the sins of the world because of pagan ideas. Proving a strong dependency of Christianity on Greek thought would be very damaging to those who hold a high view of Scripture.

A weak dependency means that the followers of Jesus used common religious terminology of the day in order to be understood by the Hebrew and Greek culture surrounding them. This poses no problem for a high view of Scripture. As Nash states, ” . . . the mere presence of parallels in thought and language does not prove any dependence in the strong sense.”{1} Nash and others argue that only a weak dependency can be shown to have existed between Greek religious thought and the Gospel of Christ.

In this article we will consider arguments against the strong dependency claims of the History of Religions movement and modern critics. Specifically, we will compare the theology of the apostle Paul with ideas found in the popular Greek mystery religions present during the early church period.

Although these ideas rarely surface in everyday discussions, Christians entering the academic world of our college campuses would benefit from time spent understanding this issue. In the hands of a professor hostile to Christianity, partial truths and exaggerated similarities between Christianity and the mystery religions can overwhelm an unaware teen. Being conscious of these arguments against Christian thought prepares us to give an answer to everyone who questions the hope that we have in Christ.

Arguments Against a Strong Dependency on Mystery Religions Viewpoint

Previously we noted that the History of Religions movement claimed that Christian thought had a direct and strong dependency on the mystery religions. Although some scholars agreed with this view, many did not. A good example is the famous German historian Adolf von Harnack, who wrote:

We must reject the comparative mythology which finds a causal connection between everything and everything else. . . . By such methods one can turn Christ into a sun god in the twinkling of an eye, or one can bring up the legends attending the birth of every conceivable god, or one can catch all sorts of mythological doves to keep company with the baptismal dove . . . the wand of ‘comparative religion’ triumphantly eliminate(s) every spontaneous trait in any religion.{2}

What were the basic traits of the mystery religions? The annual vegetation cycle was often at the center of these cults. Deep significance was given to the concepts of growth, death, decay and rebirth. The cult of Eleusis and its central deity, Demeter, goddess of the soil and farming, is one example. The mystery religions also had secret ceremonies and rites of initiation that separated its members from the outside world. Every mystery religion claimed to impart secret knowledge of the deity. This knowledge would be communicated in clandestine ceremonies often connected to an initiation rite. The focus of this knowledge was not on a set of revealed truths to be shared with the world, but on hidden higher knowledge to be kept within the circle of believers.

At the core of each religion was a myth in which the deity returned to life after death, or else triumphed over his enemies. As one scholar explains, the myth “appealed primarily to the emotions and aimed at producing psychic and mystic effects by which the neophyte might experience the exaltation of a new life.”{3} On the other hand, the mysteries were not concerned as much with correct doctrine or belief, but with the emotional state of the followers. The goal of the believers was a mystical experience that led them to believe that they had achieved union with their god.

The various religious movements found throughout the Roman Empire were not united in doctrine or practice, and they changed dramatically over time. Any impact that they may have had on Christianity must be evaluated by the time frame in which the religions encountered one another. When comparing religious systems, Philosopher Ronald Nash warns that caution is advised against using careless language. He states, “One frequently encounters scholars who first use Christian terminology to describe pagan beliefs and practices and then marvel at the awesome parallels they think they have discovered.”{4}

What if someone told you that the root of Paul’s New Testament theology was in obscure Greek mystery religions, rather than his Jewish training and his encounter with Jesus Christ? That’s exactly what the History of Religions movement argued at the end of the 19th century. Many scholars still teach that Paul’s portrayal of Jesus as a dying and rising savior would never have occurred without the presence of the mystery religions. Next, we will continue to consider arguments against what might be called “the strong dependency view.”

Weaknesses in the Strong Dependency View

The first argument against this view is the logical fallacy of false cause. This fallacy occurs when someone argues that just because two things exist side by side, that one must be the cause of the other. As one theologian has written, the History of Religions School had the tendency “to convert parallels into influences and influences into sources.”{5} Causal connection is much harder to prove than proximity. The mere fact that other religions may have had a god who died and then came back to life in some manner does not mean that this was the source of Christian ideas, even if it can be shown that the apostles knew of this other set of beliefs.

Some scholars, hostile to Christianity, tend to exaggerate, or invent, similarities between Christianity and the mystery religions. British scholar Edwyn Bevan writes:

Of course if one writes an imaginary description of the Orphic mysteries . . . filling in the large gaps in the picture left by our data from the Christian Eucharist, one produces something very impressive. On this plan, you first put in the Christian elements, and then are staggered to find them there.{6}

An example might be the practice of the taurobolium in the cult of Cybele or Great Mother. This initiation rite, in which the blood of a sacrificed bull is allowed to pour over a neophyte, is claimed by some to be the source of baptism in Christianity. Arguments have been made that the language “blood of the lamb” (Rev. 7:14), and “blood of Jesus” (1 Peter 1:2) was borrowed from the language of the taurobolium and criobolium in which a ram was slaughtered. In fact, a better argument can be made that the cult borrowed its language from the Christian tradition.

The cult of Cybele did not use the taurobolium until the second century A.D.; the best available evidence for dating the practice places its origin about one hundred years after Paul wrote his epistles.{7} German scholar Gunter Wagner points out that there was no notion of death and resurrection in the cultic practice.

After noting the change in meaning that the taurobolium experienced over time, scholar Robert Duthoy writes:

It is obvious that this alteration in the taurobolium must have been due to Christianity, when we consider that by A.D. 300 it had become the great competitor of the heathen religions and was known to everyone.{8}

More Weaknesses in the Strong Dependency View

A simple but powerful argument against the likelihood that Paul would have turned to pagan thought for his theology was his strict Jewish training. In Philippians 3:5 Paul boasts of being a Hebrew of Hebrews. He had studied under Gamaliel, the most celebrated teacher of the most orthodox of the Jewish parties, the Pharisees. And in Colossians he warns against the very syncretism he is being accused of proposing. According to Bruce Metzger:

[W]ith regard to Paul himself, scholars are coming once again to acknowledge that the Apostle’s prevailing set of mind was rabbinically oriented, and that his newly found Christian faith ran in molds previously formed at the feet of Gamaliel.{9}

We find no accusations in the New Testament of Paul incorporating pagan thought into his theology, nor does he defend himself against such claims.

The very nature of the mystery cults, with the conflicting pantheon of deities and mythical beings, makes it highly unlikely that the strict monotheism and the body of doctrines found in the New Testament would be their source. Although the mystery religions did move towards advancing a solar god above all the others, this change began after 100 A.D., too late to impact the theology of the New Testament.

It should also be noted that early Christianity was an exclusivistic religion while the mystery cults were not. One could be initiated into the cult of Isis or Mithras without giving up his or her former beliefs. However, to be baptized into the church one had to forsake all other gods and saviors. This was a new development in the ancient world. Machen writes, “Amid the prevailing syncretism of the Greco-Roman world, the religion of Paul, with the religion of Israel, stands absolutely alone.”{10}

Paul’s religion was grounded in real events. The mystery religions were not. They were based upon dramas written to capture men’s hearts and passions. Reformed scholar Herman Ridderbos writes:

Whereas Paul speaks of the death and resurrection of Christ and places it in the middle of history, as an event which took place before many witnesses . . . the myths of the cults in contrast cannot be dated; they appear in all sorts of variations, and do not give any clear conceptions. In short they display the timeless vagueness characteristic of real myths. Thus the myths of the cults . . . are nothing but depictions of annual events of nature in which nothing is to be found of the moral voluntary, redemptive substitutionary meaning, which for Paul is the content of Christ’s death and resurrection.{11}

Next we will conclude with further arguments against Paul’s use of the mystery religions.

Conclusion

Muslim author Yousuf Saleem Chishti writes that the doctrines of the deity of Christ and the atonement are pagan teachings that come from the apostle Paul, not from Christ Himself.{12} He states that, “The Christian doctrine of atonement was greatly coloured by the influence of the mystery religions, especially Mithraism, which had its own son of God and virgin Mother, and crucifixion and resurrection after expiating for the sins of mankind and finally his ascension to the seventh heaven.”{13} Were these doctrines something Paul made up or borrowed? What did Jesus teach regarding the atonement?

First, both Jesus and Paul taught that Christianity was the fulfillment of Judaism. In Matthew 5:17 Jesus said that He came to fulfill the law and the teaching of the Prophets, not to abolish them. In Colossians (2:16-17), Paul writes that the religious codes of the Old Testament were merely a foreshadowing of the things that were to come, and that the new reality is found in Christ. Both Christ and Paul taught the necessity of the blood atonement for sin. Jesus stated that, “For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many” (Mark 10:45). At the Last Supper He added, “This is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:28). Paul affirmed Christ’s teachings when he wrote, “In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace” (Ephesians 1:7). Tying the doctrine back to the Old Testament, Paul wrote, “Christ, our Passover lamb, has been sacrificed” (1 Corinthians 5:7).

The idea that Jesus was the Son of God, born of a virgin, dying on the cross, and being resurrected are hardly Paul’s ideas alone. They are found in the earliest Christian writings and held consistently wherever the faith spread. The parallels between Christianity and Mithraism claimed by Chishti are hard to evaluate or confirm. He gives us no references as evidence for the similarities.{14} Other scholars who have looked at the issue find that most of the similarities disappear on close inspection. Where they do occur, it can be argued that Mithraism borrowed ideas from Christianity rather than vice versa. Bruce Metzger writes, “It must not be uncritically assumed that the Mysteries always influenced Christianity, for it is not only possible but probable that in certain cases, the influence moved in the opposite direction.”{15}

Those who find Christianity hard to accept have offered many reasons for not doing so. The claim that the doctrines of Christianity had a strong dependency on the mystery religions stands on shaky ground and should be investigated thoroughly before one rejects the good news of the New Testament writers.

Notes

1. Ronald Nash, The Gospel And The Greeks, (Probe Books: Dallas, TX, 1992), 18.

2. Ibid, 118.

3. Ibid, 124.

4. Ibid, 126.

5. Ibid, 193.

6. Ibid.

7. Ibid, 154.

8. Ibid, 155.

9. Ibid, 196.

10. Ibid, 197.

11. Ibid. 198.

12. Normal Geisler, Baker Encyclopedia of Christian Apologetics, (Baker Books, 1999), 490.

13. Ibid.

14. Ibid. 492.

15. Nash, 198.

©2001 Probe Ministries.

Probe intern Sarah Withers contrasts Taylor Swift’s Bad Blood song to the deep spiritual truths of the gospel of Christ.

Naomi, a young Taylor Swift fan fighting leukemia, adopted Swift’s song “Bad Blood” as her theme song during her battle with cancer. In response to her video Naomi uploaded on YouTube, Taylor Swift contributed $50,000 to Naomi’s medical bills. Naomi through her heartwarming story was able to transform the song to make it inspiring and hopeful. However, as most know, the song is not about fighting terrible cancer but instead about a broken relationship. Although Swift did not disclose the antagonist, she no longer sees reconciliation as an option. By contrasting Swift’s “Bad Blood” with Christ’s reconciling blood, Christians are reminded of the transformative power of the gospel to bring healing and hope to broken relationships.

Destructive Power of Bad Blood

“Bad Blood,” through the lyrics and video, paints a picture of the pain that is felt after someone is wronged in a relationship. The antagonist attacking her and “rubbing it in so deep” left Swift with a “a really deep cut.” Many, if not all of us, have felt the pangs of being cut deeply with words and actions in a relationship gone wrong. A quick read through the Psalms reveals victims of broken relationships crying out in pain. The Psalmist laments, “Even my closest friend in whom I trusted, who ate my bread, has lifted his heel before me.”{1}

Not only do broken relationships hurt initially and deeply, but often the pain lingers. Swift captures this experience through the lyrics, “Still got scars in my back from your knives, so don’t think it’s in the past, these kinds of wounds they last and they last.” Again the Psalmist writes, “I am restless in my complaint and I moan, because the noise of the enemy, because of the oppression of the wicked.”{2} One thing both the Psalms and Swift can agree on is that broken relationships and betrayal are deeply painful.

For Swift, not only is the relationship broken and painful, it is irreconcilable. She notes the hopelessness of the relationship, “I don’t think we can solve them (problems)” and “in time can heal but this won’t.” This is the most upsetting part of the song.

We all have had broken relationships, yet the ones that hurt the most are the ones that turn from feelings of hurt to feelings of hate. We should hate sin and the pain it brings with it, but we are called to love even our enemies. Ephesians 6 says that our battle is not against flesh and blood but against the “spiritual forces of evil.”{3} As difficult as it may be, we should guard our heart from future pain without hating the individual who hurt us. Thus, reconciliation should always be the ideal goal and in cases where reconciliation cannot or does not occur, forgiveness should still reign in our heart.

Healing Power of Christ’s Blood

It seems like an impossible request to forgive someone and even move towards reconciliation with someone who betrayed and hurt us. This would be an unimaginable task if it were not for someone who did this for us first. The gospel is the perfect example of reconciliation.

When we sin, whether or not it affects anyone, we sin against God. Our most fundamental problem with sin is not that it hurts other people, but that it separates us from the love of God. Those who do not accept Christ as their savior are outside of the effect of Christ’s atoning blood and therefore are not able to experience God’s love. However, Paul in Ephesians says “But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ.”{4}

Before we can offer true love and reconciliation to others, we must first receive love and be reconciled to God. The only way to turn our bad blood against God into unity with God is through the power of Christ’s redeeming blood on the cross. Colossians states, “For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.”{5} His blood cleanses us so that we are filled with the selfless love towards others that the Scriptures ask of us.{6}

Our Fight against Bad Blood

Even for Christians who have been shown love and forgiveness, we still do not always experience an overflowing of love and forgiveness for those who wrong us. We still struggle with having bad blood towards our enemies. We still feel the pain of the broken relationships even though we are in Christ. As Christians, we look forward to a day when we will not feel pain, but while we still live in a fallen world, pain and hurt are very much part of our everyday lives.

However, the wrong that causes our pain has been or will be paid for. As Christians, if we are wronged by a believer in Christ, remember that Jesus died for those sins as well as for ours.{7} Yes, we should still lament that even believers sin and cause pain, yet justice was important enough to Christ that He died for those sins.{8} For those who sin against us and remain outside of Christ, their wrongs will be righted at the cost of their own life in eternal wrath. The hope of sharing the gospel is to offer others the redemptive power of Christ which indeed makes the gospel good news!

Looking back to the Psalms, there is a life-giving trend even within the darkness and pain. Even in Psalm 88, which is considered to be one of the darkest Psalms, the psalmist still cries out to God. In our broken relationships with others, true reconciliation must start and end with the grace and justice of God.

God knew we had bad blood and provided a Savior to change our hearts. He still continues to hear our cries of pain and sent the Holy Spirit to continue to protect our hearts from holding on to the bad blood in our relationships.

Notes

1. Psalm 41:9 All verses are from the English Standard Version.
2. Psalm 55:2-3, see also Psalm 69.
3. Ephesians 6:12
4. Ephesians 2:13
5. Colossians 1:19-20
6. Hebrews 9:14
7. Ephesians 1:7
8. This is why I think St. Anselm was on the right track in Cur Deus Homo, when he argued that Jesus Christ had to become incarnate and die for our sins so that God’s justice and grace could be made manifest. If God just ignored our sins, justice would not prevail—thank God He is both just and gracious through Jesus Christ!

©2015 Probe Ministries