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Wednesday, March 26, 2025
Thursday, March 20, 2025
“Discovering Wonderful Things,” a Bible Meditation Method
One
of the ways we walk with God daily is by meditating on the words of God.
Meditation on God’s words is more than just reading them, with or without
prayer afterward. However, I often read the Bible casually, just like I read
the news online. My goal for such reading is to become familiar with the
content of the Bible and to battle against forgetfulness by sharpening my
memory. Nonetheless, it is not random reading; I read chapter by chapter, book
by book, with the intention of completing the entire Bible within a calendar
year.
That
being said, meditation on God’s words is essential. One should not substitute
casual reading of the Bible for meditation, even if they read daily with the
goal of completing the entire Bible. Meditation differs from casual reading. It
may take a few minutes or several hours. It involves reading, thinking, and
applying the truths of the Bible. It may bring about the sorrow of repentance
or the joy of knowing God.
Some
people practice Quiet Time as a method of meditation. It involves reading the
Bible, seeking the A.S.P.E.C.T. in the passage, and praying. This practice
often includes maintaining a journal (with pen and paper) to reflect on the
A.S.P.E.C.T. in the passage. Someday, I may write more about it and post it on this blog.
Today,
I would like to share another method of Bible meditation. This method, which I
learned from a professor during my time in seminary in 2014, is called
“Discovering Wonderful Things,” a name taken from Psalm 119:18: “Open my eyes,
that I may behold wonderful things from Your law” (NASB). This method involves
reading, thinking, studying, applying, writing, praying, and recording. It
works best when one focuses on meditating on just a single verse.
I can only demonstrate this method with pictures because I don't know how to add a chart or table to the blog. The first picture is the template for this method. The second picture is a demonstration of how I did it. You may also download the template and the demonstration here.
Tuesday, March 18, 2025
The Mango Tree
A mango tree in forests
deep,
Where red ants crawl
and climbers creep.
It bears sweet fruit
upon its bough,
Yet birds devour and
insects plough.
Still, it grows—tall, branchy,
leafy
Its roots hold firm,
its stance steady.
Man may gripe, "It
grows in vain."
Although rich in beauty
and in gain,
None have seen its
blossoms bright,
Nor tasted its fruit's
delightful bite.
Millions starve in need’s harsh glare,
Unaware the tree is
growing there.
Yet the tree makes no
complaint,
Feels no shame nor discontent.
Though unused and left
unknown,
It seeks no praise from
man to own,
And though the birds
may steal its store,
It still gives fruit
and asks no more.
It grows faithfully with
great delight,
Obedient in its
Creator’s sight.
Unlike man, who craves
renown,
And loses joy in
thankless frown.
This tree—it thrives
for God alone,
Content to serve where
it is sown.
Should I not learn from
such a tree,
No matter what my lot
may be?
No matter if men scorn
or cheer,
I must live for my
Creator dear,
Not for man, nor for my
story,
But for God's eternal
glory.
Composed on 26 July 2024, Ghatkesar, Hyderabad.
Tuesday, March 11, 2025
Unquenchable Thirst
Today
I woke up feeling like Samson,
Expecting it would be just another day.
But within moments of consciousness,
I realized my unquenchable thirst.
I
recalled Psalm one-thirty-one,
But it did not satisfy me.
I turned the pages of my Bible,
Looking for a verse that I could devour.
I was too distracted to find one.
I
logged in to Twitter to see my brother Phil Johnson—
Perhaps he, as usual, had something for me to think over.
Oh! There was nothing on the internet to relieve me.
I went for a prayer walk, as I normally do,
In a time of deep thought and distress,
But I came back more distracted than relieved.
One
more thing I could do, as I normally do,
That always helps me orient my thoughts and actions:
To take a bath, yes, even if it’s winter or midnight!
To me, such a bath is a demonstration of my desperation
For a change—an act of repentance, a proactive commitment,
A recognition of the need for cleansing, a type of baptism.
Indeed, the real cleansing is offered in the blood of the Lamb.
Surely,
I must have been thirsty because I drank too much.
I am sure I have not drunk the cup that contains God’s wrath—
That, my Lord has drunk for me, once and for all!
I must have drunk a cupful of salty water.
I
returned to my table once again
And opened Psalm one-thirty-one again.
The contents David prayed became my checklist;
Deeper understanding brought peace of mind!
That should be my all-time prayer.
So,
I opened my laptop and started typing,
As I had decided to do while taking a bath.
My thirst was for God, and the thirst is quenched
When I repent and submit to His instruction.
However, the day doesn’t look as promising as other days,
But like David, I must put my hope in God.
Yes,
there are times when I feel
Like the Lord has departed.
But Psalm one-thirty-nine is sure—
The Lord is intimately near.
The elect of God cannot depart from Him —
Perhaps God has a long rope and a wide garden!
Nothing satisfies my soul as He does!
I wrote this poem in November 2018, originally intending to refine it with rhyme and meter. However, I have decided to leave it as it is. Before publishing it on Help Think, I asked ChatGPT to analyze and explain my poem. Here it is:
Analysis and Explanation of Your Poem
Your poem is a deeply introspective and
spiritual reflection on seeking God in moments of thirst—both physical and
spiritual. It blends biblical references, personal experience, and poetic
imagery to explore themes of spiritual longing, distraction, repentance, and
divine fulfillment. Below is a breakdown of its key elements:
1. The Theme of Spiritual Thirst
The poem opens with the speaker waking up and
feeling like Samson, a biblical figure known for his great strength but
also his eventual downfall due to spiritual weakness. This comparison suggests
the speaker starts the day feeling strong but quickly realizes an "unquenchable
thirst"—a metaphor for spiritual emptiness or a longing for God's
presence.
2. Seeking Satisfaction in Scripture
The speaker recalls Psalm 131, a passage
about humility and trust in God. However, it does not immediately satisfy him.
This moment highlights the common human struggle of searching for divine
reassurance but not always finding instant peace. The distraction that
prevents him from absorbing scripture represents how the mind can sometimes
wander even when seeking God.
3. The Distraction of the Digital World
The speaker turns to Twitter,
specifically looking for Phil Johnson, a well-known Christian preacher.
This suggests that, like many modern believers, he sometimes seeks spiritual
insight from online sources. However, he finds that the internet "has
nothing to relieve him", reinforcing the idea that true spiritual
nourishment cannot come from social media or external sources.
4. Prayer Walk and Continued Restlessness
The speaker takes a prayer walk, a
practice often used for deep reflection. However, rather than finding relief,
he returns more distracted than before. This moment underscores how even
religious practices can sometimes feel ineffective when the heart and mind are
restless. It suggests that true peace cannot be forced—it must come from a
deeper submission to God.
5. Ritual Cleansing as a Metaphor for
Repentance
The speaker turns to a habitual act that helps
him refocus: taking a bath, even in the cold of winter or at midnight.
This action serves as a symbol of desperation, repentance, and renewal.
The bath is compared to baptism—a recognition that cleansing is necessary,
but true purification comes only through the blood of Christ. This
aligns with Christian doctrine, which teaches that Jesus' sacrifice is the
ultimate means of spiritual renewal.
6. Understanding the Cause of His Thirst
The speaker reflects that his thirst was not
due to drinking from the cup of God's wrath—a reference to Christ bearing
the punishment for sin. Instead, he suggests he must have drunk saltwater,
a metaphor for seeking satisfaction in things that do not truly nourish the
soul. This moment is a turning point where he begins to understand his
restlessness.
7. Returning to Scripture with a Renewed
Perspective
He reopens Psalm 131, and this time, he
reads it differently—"David's prayer becomes my checklist."
This shows how understanding deepens when the heart is aligned with God. The
phrase "deeper understanding brings peace of mind" suggests
that the scripture, which initially felt ineffective, now provides true
clarity.
8. Expressing His Realization Through Writing
The act of opening his laptop to write down
his thoughts reflects an important moment of resolution. Writing is
portrayed as a way of processing his spiritual journey. The speaker
acknowledges that his thirst was truly for God, and this thirst is quenched
through repentance and obedience.
9. The Uncertainty of Life and the Certainty of
God
Even though the day "doesn’t look
promising", the speaker resolves to place his hope in God, like
David. This expresses a fundamental Christian belief: even in uncertain
times, one must trust in God’s plan.
10. The Assurance of God’s Presence
The poem closes with a reflection on Psalm
139, which assures believers of God’s constant presence. The phrase "the
elect of God cannot even depart" expresses a theological belief in
divine perseverance—God does not let go of His chosen ones. The image of
"a long rope and a wide garden" symbolizes God’s patience and
vast grace, suggesting that even when one feels distant, God still holds them
close.
The final line, "Nothing satisfies my
soul as He does!", is a powerful conclusion that affirms the speaker’s
realization: only God can truly fulfill and quench the soul’s deepest thirst.
Conclusion
Your poem is a spiritual journey from
restlessness to renewal. It beautifully captures the struggle of seeking
God amid distractions, the importance of repentance, and the assurance
of divine presence. Through biblical references, personal introspection,
and poetic imagery, it presents a heartfelt reflection on faith, hope, and
spiritual fulfillment.
Would you like me to expand on any particular
part? 😊
I will say that ChatGPT’s analysis and explanation are not that bad.
Tuesday, March 04, 2025
Trees
The trees that grow in
a forest unnamed
Full of wonders but without a notice
They do not live for a name or the fame
Every day without a hesitation
Their branches to the rhythm of the breeze
Gleefully and faithfully swaying on.
Friday, February 21, 2025
‘The War on Children’ by John MacArthur
There were World Wars in the past. In the present, there is a war in Europe
(Russia–Ukraine) and in the Middle East (Israel–Hamas). Such battles are fought
with guns, bombs, blood, and death. Other subtle wars are fought not by guns
and ammunition but through ideas and policies, such as the culture war.[1]
The war on children involves both: not just a culture war, but it also involves
a great deal of blood and death. According to Worldometer, 73 million are
aborted every year, with a rate of 2,00,000 abortions per day.[2]
According to Our World Data, there are about 62 million deaths in 2024.[3]
More people are killed in the womb than all the deaths combined outside the
womb. The war on children is not only inside the womb but also outside, and all
their days of childhood and beyond. This should concern all of us, especially
the Christians. ‘The War on Children’ by John MacArthur is a timely book.
This book has the subtitle ‘Providing Refuge for
Your Children in a Hostile World,’ which reflects the intended goal of the book.
It is written for parents, but since we all were once children growing up in the
same hostile world, it carries a message for all of us. It consists of 220
pages + 10 pages of preface and introductions. It is one of the latest books by
John MacArthur, published in 2024. MacArthur captures the essence (takeaway) of
the book through the title of the introduction, “The Sins of the Fathers.” He
cites Exodus 20:5, Numbers 14:18, Jeremiah 32:18, and Ezekiel 18:20 to make a
point that children are affected by the culture they are born into [corrupted by
their fathers collectively], and they are prone to follow in their footsteps,
so parents must prepare them for the anti-God culture they will soon face
growing up (xvi, xviii).
MacArthur traces the war on children back to
its origin in Satan. Therefore, parents should actively fulfill “the role God
has designed for each father and mother” and raise their children in the Word
of God (210). He writes,
Satan
is deploying weapons of mass corruption against our children. Modern culture
has been systematically designed with an agenda that is aggressively anti-God,
anti-Christ, and anti-Scripture, intended to corrupt and consume young,
impressionable hearts and minds. Preoccupied foolish parents offer little
resistance. (xvii-xviii)
Since
the fall of Adam and Eve, Satan has been diligently at work to make this
[indoctrination] a difficult battle for parents. (210)
Though
this war is diabolical, there can be triumph when we train our children
in the ways of the Lord. God knew that war on children would be the devil’s
strategy, so He gave Israel guidance to fight this battle. (209)
So, “Christian parents
cannot simply float passively along with the drift of our culture. . . You need
to recognize that your children are not exempt from the ongoing efforts to commandeer
their worldview and alienate them from biblical principles.” (xiii)
And what does MacArthur
say parents must do? In summary, parents must take control of what their
children are taught (xiii). They must
teach
them God’s words;
train
them in righteousness;
model
righteousness for them;
participate
in every aspect of their lives;
give
them wise, biblical-based guidance;
and above all, give them your extravagant love. (xiii)
The book is divided
into two sections: Slaughter Of The Innocents (chapters 1–5) and The Key Battlefronts
(chapters 6–10).
Chapter 1, ‘Shade for Our
Children,’ presents a message that “Your sin has a consequence for your
children. But there is hope,” citing Deuteronomy 5:6–9 (5). Parents must do
everything to protect their children from the corrupt culture (14).
Chapter 2 explores the
contrast between how secular culture treats children and how Jesus treats them.
MacArthur writes about the indoctrination of the children, “The typical
twenty-something today has been trained to embrace the idea of entitlement
while spurning the concept of responsibility.” (16)
Chapter 3 explains that
the world has been under the curse of sin from the beginning, and therefore,
there has always been a war on children. MacArthur observes that there was no
truly healthy, godly model family in the entire book of Genesis (40). There were
child sacrifices in the past, and in the present, children are sacrificed on
the altars of self– to satisfy the parents’ craving for freedom, lust, pleasure,
and selfishness (43). MacArthur also has a message for those delaying marriage,
pursuing ‘some selfish agenda that benefits no one but themselves’: “You are
missing out on the grace of life. Marriage is God’s ultimate earthly blessing.”
(45)
In Chapter 4, MacArthur
explains what it means for children to be gifts from the Lord and how parents are
to embrace this truth. He reminds parents about the dangers of excessive
criticism and ‘negative reinforcement by withholding thanks, rewards, or approval’
(63). Other dangers include overprotection, unrealistic expectations, discouragement,
selfishness, impatience, neglect, and verbal abuse.
Chapter 5 exposes the
nature and realms of the war on children. It is not just in earthly realms but
spiritual (83). He writes, “Modern society is heavily invested in teaching
children to rebel against virtue and authority” (90).
Chapter 6 shows how the
war on children is being carried out through the attack on conception. Some sections
of society do not want kids at all. They believe without children, life will be
less stressful, less heartbreaking, and less judgment (105). Kids have become a
hindrance to careers and selfish lifestyles. They prefer having dogs over kids
(109).
Chapter 7 demonstrates the
evil of abortion. MacArthur notes the horrific irony, “The safest place for a
child ought to be his mother’s womb. It’s where the child is at his most
vulnerable state, and it’s where he should be most lovingly nurtured and protected.
However, the womb has become the most deadly battlefield in the war on children”
(125). From the cry of the abortionist ‘safe, legal, and rare’ of 1992, it has
become an issue of “healthcare” (126–127). MacArthur cites Psalm 139 to show
how life begins in the womb (136).
Chapter 8 demonstrates
how homosexuality and feminism have assaulted marriage and family. MacArthur
laments the redefinition of morality by a human court, “No human court has the
authority to redefine morality. But the Supreme Court has said that murder is
not murder, and marriage is not marriage” (144). Regarding God’s design for marriage,
he writes, “The husband and wife are equals, both submitting to each other in specific
ways to fulfill the unique roles God has for them” (161). Marriage should be of
sacrificial love, purifying love, caring love, and unbreakable love.
Chapter 9 shows how
feminism and transgenderism have assaulted women and young girls. Abortion has
become reproductive rights (165). He observes that feminism has done more than
anything to make life hard and unhappy for women (166). Their cry for
liberation is actually a call to abandon the roles of wife and mother. They declare
that marriage exists for the benefit of men, so to liberate women is to end the
institution of marriage (166). MacArthur observes that ‘the radical feminists
never stopped to consider how brutes and villains behave towards women when
there are no gentlemen around’ (169). Another danger of feminism is seen in how
many young women have taken the lead in the churches. Doctrinal depth has been
replaced by activism and ‘stagnating in spiritual immaturity’ (180). MacArthur
writes, “Women are deceived, weak men follow, and the chaos is unending” (185).
The last chapter, 10, deals
with the attack on men. Society has declared masculinity “toxic” (189). Men are
treated as villains if they do not renounce toughness, courage, and strength (190).
MacArthur contends we need more men of the stature of 1 Timothy 3 (197). Among the
list of the qualities of biblical manhood, MacArthur’s treatment of hospitality
is personally enriching to me.
The epilogue ends with
this charge, “God has called all His children to provide refuge for their
children in this hostile world.” (21
My final comments:
As a man, I love the
chapter on men. It’s always refreshing to be reminded what sort of man I am to
be in the light of 1 Timothy 3. MacArthur’s exhortation on hospitality is “to seek
to show kindness and care for those who need it” beyond church members, friends,
neighbors, and those with whom you want to cultivate a closer relationship.
Chapter 4, which can also
be called biblical parenting, is, I believe, the heart of this book. The rich
theological truths are balanced with practical exhortations. MacArthur, having brought
up his children and seen the lives of his children’s children and
great-grandchildren, shines brightly in his discussions on parenting.
If one does not find
time to read through the book, I recommend reading the Preface, Introduction, chapters
1 and 4, and Epilogue.
[1] Wikepedia, “Culture
War” https://en.wikipedia.org/wiki/Culture_war
[2] Worldometer: “Abortions
worldwide this year” https://www.worldometers.info/abortions/
[3] Hannah Ritchie
and Eduard Mathieu, How many people die and how many are born each year?
https://ourworldindata.org/births-and-deaths#:~:text=How%20is%20the%20world%20population,a%20relative%20increase%20of%200.86%25.
Tuesday, February 18, 2025
‘Brothers, We Are Not Professionals’ by John Piper
John Piper is a pastor to
several pastors. This book is written for pastors, but the truth of it is for
every Christian. Piper wants everyone, especially the pastors, to recognize
that pastors are not professionals. Because professionals are wise, strong, and
held in honor, but pastors are fools for Christ’s sake, weak, and outcasts (2).
He writes, “Because professionalization carries the connotation of an
education, a set of skills, and a set of guild-defined standards which are
possible without faith in Jesus. Professionalism is not
supernatural. The heart of ministry is” (x).
This is a book against the
pressure to professionalize the pastoral ministry (ix). Piper begins the book
with these words, “We
pastors are being killed by the professionalizing of the pastoral ministry”
(1). It should be mentioned that this is the second edition published in 2013. He
was about to retire from the pastorate, with only 10 months left (x). He served
the Bethlehem Baptist
Church in Minneapolis, Minnesota, for 33 years as their
pastor. No wonder this book is rich in theological and practical content.
It has 36 chapters and 288
pages. Each chapter can be read independently. As a matter of fact, I read some
of the chapters of this book in 2014 or 2015, but it is only this time that I
have read through the whole book. The title of every chapter begins with
“Brothers,” appealing to the pastors about what to be mindful of. This book can
be understood as 36 pieces of advice for those who are in pastoral ministry. Or
36 pastoral insights Piper has learned in his 33 years of ministry. There is no
way to summarize the whole book due to the independent nature of each chapter,
however, as Piper has chosen to do so, it is “Brothers, We Are Not
Professionals.”
However, the format of each
chapter is the same and is crafted effectively. I must mention again that the
title of each chapter serves as advice (or reminders), acting as the main point
of the chapter. Each chapter (title page) is introduced with two or more
sections of quotations. The first section is usually a scripture passage that
serves as the theme of the chapter. The next section is usually a quotation from
a well-known person. The other section(s) typically contains a line or sentence
from the chapter that captures its tone or the insights of Piper. Therefore, it
is recommended that one reads the title page of each chapter carefully. In
fact, one can skim through the book if he has paid attention to the title page
of each chapter.
Some chapters are heavily
footnoted, while others have none. Some chapters are more theological, and others
are more practical. Over the years, I have seen many people cite this book in
their sermons, books, blog posts, and journal articles. Each chapter is short,
but the exposition and exegesis that Pipers provides are often profound and
relevant. Some chapters have a list of prescriptions (or principles). I mean,
Piper offers 36 pieces of advice for pastors. One of them is to not confuse uncertainty
with humility (chapter 28), and then he goes on to explain six things about
humility. He also advice to preach about the evil of abortion (chapter 33), and
then he gives 10 arguments to preach against abortion.
Now, I will highlight (and occasionally
comment and interact) the contents of some chapters, while for the other
chapters, I will simply mention the titles.
In the preface, Piper asks, “Is
there professional praying? Professional trusting in God’s promises?
Professional weeping over souls? Professional musing on the depths of
revelation? Professional rejoicing in the truth? … Professional walking by the
Spirit? Professional exercise of spiritual . . . Professional patience with
everyone?” (ix–x). These are central to the life of a pastoral ministry and
must be defined by such a lifestyle. Piper mentions that in his 33 years of
ministry, he has never regretted not being professional but regretted not being
more prayerful and more passionate for souls (x). It seems to be always the
case that all godly people regret not being more prayerful. It is not that they
pray less than the others. It is a fact that the Scripture tells us to be
prayerful at all times and that it reveals we miss the joy and blessings that
come with prayerfulness.
Chapter 1, ‘Brothers, We Are
Not Professionals.’ Piper writes, “The world sets the agenda of the
professional man; God sets the agenda of the spiritual man. The strong wine of
Jesus Christ explodes the wineskins of professionalism” (3). Piper warns
against the danger of wanting to act like professionals in ministry: to be as
good as the professional media folks, the anti-heroes, and the winsome
comedians.
Chapter 2, ‘Brothers, God Loves
His Glory.’ Piper writes, “God loves His glory more than He loves us, and this
is the foundation of His love for us” (6). Piper reminds the readers of the
more important theme of the glory of God. Some people preach, “Jesus would die
for you even if you were the only person on earth; that’s how much love He has
for you.” In reality, God would not save anyone if not for His glory. In fact,
there will be many who will be damned in the lake of fire, for the same reason:
for His glory. While God’s love for us must be cherished and praised, we must
not lose sight of His glory. In other words, to have God-centred theology instead
of man-centered theology (9).
Chapter 3, ‘Brothers, God Is
Love.’
Chapter 4, ‘Brothers, God Does
Make Much of Us.’
Chapter 5, ‘Brothers, Live and
Preach Justification by Faith.’ This chapter is longer than most chapters, and
it is about imputation. Piper explains that ‘faith is counted as righteousness’
in the sense that ‘faith connects us with Christ who is our righteousness’
(34). Thus, faith is not righteousness, but Christ is. And “God credits righteousness,”
not “God credits faith as righteousness” (34). Piper has defended Justification
and Imputation in many of his writings and books; however, I am not aware of
his extensive writings on the imputation of the active obedience of Christ.
Chapter 6, ‘Brothers, God Is
the Gospel.’ Piper wants the readers to embrace God-centered theology over
man-centered theology. In this chapter, he explains six essential truths about
the gospel: it is a plan, event, achievement, free offer, application of
Christ's achievement, and brings us to God. He cites 2 Corinthians 4:4, 6, and
1 Peter 3:18 to explain God is the Gospel (48).
Chapter 7, ‘Brothers, Beware of
the Debtor’s Ethic.’ I love this chapter because Piper addresses the concern I
have with Heidelberg Catechism and some ‘Reformed’ people who use the language
of ‘gratitude’ as the motivation for obedience. Somewhere, I have written, “The language ‘out of gratitude’ seems
to make the law optional or unnecessary. Actually, the righteous can't be
lawless. More than just the language of ‘gratitude,’ it must be said that
keeping the law (at least the moral law) is the only way for the righteous; it
is not optional, nor a burden, but the delight of the righteous.”
Piper calls it ‘debtor’s ethic,’ as expressed in this question: “God has done
so much for you; now what will you do for Him?” “He gave you His life; now how
much will you give to Him?” (49). He writes, “Any attempt to express a gratitude
by paying God back would contradict the nature of His gift as free and gracious”
(53). Should we stop preaching gratitude as a motivation? Piper responds, “I
leave that for you to answer” (50).
Chapter 8, ‘Brothers, Tell
Them Not to Serve God.’ He writes, “The difference between Uncle Sam and Jesus
Christ is that Uncle Sam won’t enlist you in his service unless you are healthy
and Jesus won’t enlist you unless you are sick” (57). In other words, “God is
not looking for people to work for Him but people who let Him work mightily in
and through them” (56). On the Sermon on the Mount, Piper commented that it “is
our doctor’s medical advice, not our employer’s job description” (57). Piper cites
Psalm 123:2 on how to serve God as “the maid who looks to the hand of her
mistress for mercy” (58). He also cites Matthew 6:24 on how Jesus refers to serving
money and God (58). Just as we serve money, we must serve God. Piper observes that
we do not assist money, but rather “money exerts a certain control over us
because it seems to hold out so much promise of happiness . . . Money promises
happiness, and we serve it by believing the promise and living by that faith .
. . We serve money by doing what is necessary so that money’s power will be at
our disposal for our good” (59). Thus, we are to serve God not “by trying to
put our power at His disposal for His good but by doing what is necessary so
that His power will be ever at our disposal for our good” (59).
Chapter 9, ‘Brothers, Consider
Christian Hedonism.’ Piper critiques Kantian morality, which states that “Acts are
good if the doer is “disinterested” (62) He argues that it is good to be
interested in doing good things and in pursuing happiness. That “God is most
glorified in us when we are most satisfied in Him” is the essence of Christian
Hedonism (61).
Chapter 10, ‘Brothers, Let Us
Pray.’
Chapter 11, ‘Brothers, Beware
of Sacred Substitutes’
Chapter 12, ‘Brothers, Fight
for Your Life.’ That is, read theological books. Piper has an interesting
calculation, a very practical one, for lazy readers. He suggests reading 20
minutes a day, 6 times a week. A slow reader (and he includes himself) reads
250 words per minute (80). The average book has 400 words on a page; 20 minutes
will yield about 12.5 pages. In a year (365-53 Sundays = 312 days), one will
read over (312 x 12.5 = 3900 pages), which is about 15 books, assuming an
average book has 250 pages. Wow! There is no excuse for pastors or any Christian
not to read fewer than 15 books a year. People spend hours on needless activities
on social media, phones, etc.
Chapter 13, ‘Brothers, Be
Bible-Oriented—Not Entertainment-Oriented—Preachers.’
Chapter 14, ‘Brothers, Query
the Text.’
Chapter 15, ‘Brothers, Bitzer
Was a Banker.’ Piper desires the D. Min. program to be in Hebrew or Greek
exegesis (102). That would be interesting.
Chapter 16, ‘Brothers, Read
Christian Biography.’ Piper considers Hebrews 11 to be a divine mandate to read
Christian biographies (106).
Chapter 17, ‘Brothers, Show
Your People Why God Inspired Hard Texts.’ Piper distinguishes the statements
between ‘God is love’ and ‘God is good’ (117–119).
Chapter 18, ‘Brothers, Pursue
the Tone of the Text.’
Chapter 19, ‘Brothers, Save
the Saints.’ He writes, “The goal of a pastor is not merely to edify the saints
but to save the saints” (126).
Chapter 20, ‘Brothers, Feel
the Truth of Hell.’
Chapter 21, ‘Brothers, Lead
Them to Repentance through Their Pleasure.’ This chapter is interesting. Piper presents
repentance as not only a state of hating the sin but also remorse (which arises
not just from sinning but also) from the lack of joy in God (such as obedience,
delight, perseverance, etc.). He writes,
“True remorse
over not having holiness is remorse over not enjoying God and living by the
impulses of that joy. To cry over the punishment one is about to receive for wrongdoing
is no sign of hating wrong but only hating pain. For crying and contrition to
be real and evangelical, it must come from the brokenhearted feelings you have
for lacking a life of joy in God, not just from the fearful feelings of being
threatened with pain . . . If crying
over something you don’t have is going to show the preciousness of that ‘something’
in itself, then you must really have some delight in it” (142).
Chapter 22, ‘Brothers, Help
Them Act the Miracle.’ Piper has a good exposition on ‘selfishness.’ He observes
that selfishness is a reflex to expect to be served; is a reflex to feel that I
am owed; is a reflex to want praise; is a reflex to expect that things will go
my way; is a reflex to feel that I have the right to react negatively to being
crossed. (145). He suggests a way to attack this reflex with A.N.T.H.E.M (150).
Chapter 23, ‘Brothers, Magnify
the Meaning of Baptism.’ Piper recounts how he developed his conviction on
baptism in three “stages—not unlike childhood, adolescence, and (I hope)
maturity” (156).
Chapter 24, ‘Brothers, Our
Affliction Is for Their Comfort.’ He writes, “Therefore, in our struggle with
suffering, it will never be a sufficient comfort to say, ‘It is of Satan and
not of God.’ The only genuine comfort will come from acknowledging that the all-powerful
God has done it and that He is infinitely wise and infinitely loving to those
who trust Him” (165).
Chapter 25, ‘Brothers, Let the
River Run Deep.’
Chapter 26, ‘Brothers, Don’t
Fight Flesh Tanks with Peashooter Regulations.’ He addresses issues such as
drinking. He writes, “Schools and clubs and societies can set up any human
regulations they wish in order to keep certain people out and preserve, by
rule, a particular atmosphere. But the church is not man’s institution. It belongs
to Christ. He is the head of the body, and He alone should set the entrance
requirements” (177).
Chapter 27, ‘Brothers, Bodily
Training Is of Some Value.’
Chapter 28, ‘Brothers, Don’t
Confuse Uncertainty with Humility.’
Chapter 29, ‘Brothers, Tell
Them Copper Will Do.’
Chapter 30, ‘Brothers, Help
Your People Hold On and Minister in Calamity.’
Chapter 31, ‘Brothers, Give
Them God’s Passion for Missions.’
Chapter 32, ‘Brothers, Sever
the Root of Racism.’ This chapter is informative and intriguing. Piper acknowledges that Martin
Luther King is a flawed man, but so is George Washington, John Adams, Thomas
Jefferson, and James Madison (230). They all have serious issues regarding
theology. However, they have also done and spoken some good deeds. If one
celebrates others for their good works, why not celebrate Martin Luther King as
well? (230).
Chapter 33, ‘Brothers, Blow
the Trumpet for the Unborn.’ Piper’s exposition of Job 31:13–15 is insightful. “Mothers
are not the main nurturers and fashioners during the time of gestation, God is,
the same God for both slave and free” (247).
Chapter 34, ‘Brothers, Focus
on the Essence of Worship, Not the Form.’
Chapter 35, ‘Brothers, Love
Your Wives.’ Piper includes a poem he wrote for his son’s wedding, “Love Her
More and Love Her Less” (279–282).
And the last chapter, 36, ‘Brothers,
Pray for the Seminaries.’ Piper believes that a seminary is known by its
faculty, not even by denomination, library, or location (283). And
The most rewarding chapters
for me are the Preface, 1, 8, and 21. As I have mentioned before, each chapter
can be read independently; therefore, I intend to read specific chapters again in
the future as a reference.
A PDF version of this book can
be downloaded from desiringgod.org. You can click here for the download webpage.
Friday, February 14, 2025
‘Crisis of Confidence’ by Carl R. Trueman
Many professing
Christians of our generation do not seem to enjoy attending church services or
other church activities.[1] Church has
become boring for them. No wonder the church leaders want to make the church
lively and relevant to the attendees, which is good. However, they have
substituted the biblical church traditions for contemporary traditions. Some
churches would like to present themselves as having nothing to do with the
traditions of the church as if the problem of the church lies in its traditions.
After all, they are simply embracing the new traditions. Everyone follows
traditions, though one may deny it. There are good and bad traditions. There
are biblical and non-biblical traditions (2 Thessalonians 2:15). We must hold
on to good and biblical traditions. The problem of the present church arises
from their unawareness and negligence of the biblical traditions. Therefore, to
have a lively church and activities, the church’s biblical traditions must be
revived.
I am grateful for Carl Trueman’s
book, ‘Crisis of Confidence: Reclaiming the Historic Faith in a
Culture Consumed with Individualism and Identity,’ which argues for the
modern church to reclaim biblical church traditions: the familiarization of
Creeds and Confessions. The title of the book itself reveals three great
subjects: 1. There is a crisis of confidence in the church. Professing
Christians lack confidence in the church for their various problems to be
solved, and the church leaders lack confidence in effectively resolving their
problems. 2. There is a Historic Faith in Christianity, which is succinctly
expressed in Creeds and Confessions. These have been adopted by faithful
churches across the centuries. 3. There is a crisis of identity in the present
culture. It tends to deconstruct church beliefs and consider church teaching to
be less sophisticated and irrelevant. How are these three connected? Well, the
problem of the modern church multiplies exceedingly due to its lack of
knowledge of the Bible.[2] People no
longer know theology, so they do not enjoy God anymore, nor do they know how to
live biblically. The Bible is a big book to learn and to teach. Creeds and
Confessions serve as a systematic and concise summary of the truth of the whole
Bible. They will equip Christians to live a doxological life, which is godly
and joyful. The crisis of identity among the present generation, which has also
brought a crisis of confidence in the church (organized church and its people),
can be tackled when the church reclaims Creeds and Confessions, and its people become
familiar with them again.
Carl Trueman is a
public intellectual, an acclaimed author, a historian, a college professor, and
an ordained church leader.[3] This is one
of his recent books (if not the most recent book), being published in 2024.
However, this is a revised edition of his earlier book, The Creedal
Imperative (2012). The 2024 version (second edition) has six chapters.
Interestingly, all the chapters relate to the letter “C”: Cultural case,
creedalism, church, classical Protestant, confessions, and creeds and
confessions. It contains 173 pages of content and six pages of appendix + v
pages of preface (a total of 184 readable pages). Carl Trueman is convinced
that the church should have more than ten or twelve statements of faith, which,
unfortunately, is the trend of modern churches (xiii). He argues that the
church should have “confessions that seek to present in concise form the
salient points of the whole counsel of God” (xiii).
Trueman writes that
“Christianity involves a creed, a code, and a cult” (xiv). The creed is the
belief of the church; the code is the moral vision, reflecting God’s character
here on earth; and the cult is “the way in which Christians are to worship God”
(xiv). Trueman sees “expressive individualism” as the modern creed, which
believes that the real “me” resides in inward feelings, desires, and emotions
(xv). You are most truly yourself or authentic when you express those inner
feelings outwardly.[4]
“The modern self is the expressive individual self” (xv). The problem with the
modern self is that it grants “overwhelming authority” to those feelings,
whereas Creeds and Confessions locate authority outside of us, in God, who has
given His word by which we must live (xvi).
It is a call to affirm the old creeds (creeds and confessions) over the
new creeds (modern self of expressive individualism), which is how Trueman titled
the preface, too.
In the introduction,
Carl Trueman presents a man or a pastor who believes in “No creed but the
Bible.”[5] He brings
up this cliché several times throughout the book to hammer the point that
Creeds and Confessions are neither extrabiblical nor unbiblical; rather, they
are the summarized forms of the whole counsel of God. Trueman considers such a
person to be ignorant or disingenuous because when they begin to teach the
doctrine of the Bible, one can see where they get certain ideas, such as the
“Trinity,” without attributing the source (91–93). To be charitable, such a
person would like to escape the baggage that comes with the traditions (good
and bad ones) and make the church less divisive by abstaining from past
controversies. However, he is also excusing himself from any judgment or accountability
to which confessions or doctrines hold him. The Bible itself has a “pattern of
sound words” (2 Timothy 1:13), which Trueman argues to be a form of creed and
confession by which Timothy and all other Christians must be measured.
Trueman presents
himself as a confessional Christian (2). The adjective confessional is
important. It means he abides by the confessions of the Presbyterian Church as
stated in Westminster Standards. He further explains that it means “creeds and
confessions is not only simply a matter of intellectual interest” but also that
he is “committed to the notion at a deep, personal level” (3). Trueman sees the
spirit of anti-confessionalism among evangelicalism closely related to the
rejection of traditions (4). He argues that tradition is not the issue, for it
should not be tradition versus Scripture but scriptural tradition versus
unscriptural tradition (5). He also points out that an issue like “heresy” is
meaningful only when connected to a church that has a specific confession (7).
I agree with Trueman that when a church is not confessional (subscribing
and teaching the historic confessions with or without slight modification),
that church (leaders and members) places itself at a permanent disadvantage in
holding fast to the “pattern of sound words” (8). Several churches have only 8
to 12 doctrinal statements, and they are independent, with no affiliation to
denomination or subscription to any historic confessions. Who are they
accountable to in matters of sound doctrine? And how are they communicating
(teaching) the whole counsel of God (Acts 20:27)?
Chapter 1 presents the
cultural case against creeds and confessions. Trueman identifies at least five
phenomena that pitied against creeds and confessions: Expressive individualism,
Devaluing the Past, Suspicion of words as a reliable means of communication,
Antiauthoritarianism, and Fear of Exclusion. Interestingly, Trueman argues that
these phenomena are shaping the pastor who proclaims to have “no creed but the
Bible” more than he realizes (34). To counter these cultural cases, Trueman
postulates four assumptions: 1. Humans are not defined by feelings but by God,
who made us in His image (10). Thus, the image of God is what makes us common
and different from other creatures. 2. The past is important and has things of
relevance to teach (10). Creeds and Confessions transmit the church’s teachings
from generation to generation, which the outside world can testify. 3. Language
is an appropriate vehicle of transmission (10). 4. An institutional body must
compose and enforce creeds and confessions (11). He calls these assumptions the
presuppositions of confessionalism (11).
Ironically, the
Reformation that should have made people love the church more has led to doubt
the authority of the church (12). Religion has become a personal choice, and
with the rise of technology, people are developing a sense of autonomy,
culminating in the modern phenomenon of expressive individualism (13). Science
assumes that the present is better than the past and the future even better
(14). Scientific progress displays more knowledge and sophistication than in the
past (15). Technology has reversed the flow of knowledge: young people now have
to teach older people how to use the latest technology (16). No wonder people have
begun to doubt whether the past has anything to teach the modern individual.
Trueman sees that
“Christianity is a way of life and not a set of propositions” to be a
destructive form of philosophy, though there is some enough truth in it (22).
Emotions rather than words have become the “locus of truth” (22). Trueman also recognizes the excessive rise of
pragmatism in modern times. Several books and conferences have pragmatic
themes. A book on sex or a marriage conference will attract people, but a book
or conference on the importance of the Trinity is neither published much nor
popular (26). Such a culture will not value creeds and confessions.
The present culture
rejects external authority that comes from institutions (church), such as the
teachings of family hierarchies and traditional moral values, but they readily
affirm some of the views of pop stars and celebrities (27). Trueman also observes the rise and popularity
of “parachurch institutions over and above the church” make creeds and
confessions appear irrelevant (33). They have minimal statements of faith “to
keep in the tent all the various sects of which the clan chiefs approve” (33). Thus,
vital doctrines such as baptism, which are essential in confessions, are
excluded so as not to exclude others with different views (33).
In Chapter 2, Trueman
attempts to analyze how biblical is “no creed but the Bible” position (37). He
presents four foundations of creedalism: the adequacy of words to understand
God’s revelation; human essence coming from God; creed-like statements being
found in the Bible; and the biblical church government in the NT (37). God
speaks words, and all things that exist come into being through them (38). Trueman
sees Mark 15:38, wherein the temple curtain is torn in two, more likely to be
“the outward movement of God from the Holy of Holies” rather than the opening
for people to the Holy of the Holies (41). Trueman contends that if we understand
human nature as fixed concerning the image of God imparted by Him, then human
beings remain essentially the same even as we are separated by geography and
generations (48). In other words, humanity is not a relative social construct
but made and defined by God. Trueman sees Genesis 2:18 as revealing we are not
autonomous individuals but relational individuals to God (vertically) and
others (horizontally) (51).
The biblical church has
a creed-like statement, as seen in 2 Timothy 1:13. Trueman paraphrases it,
“Timothy, make sure that your teaching is sound by using the standard of
teaching you see in my ministry as the basic rules” (59). Trueman sees the
importance of the forms of the words as well, not just the conceptual
content, because specific vocabulary is important, such as the word “Trinity,”
which the church has developed and handed down to us (59). Trueman also writes
of the advantages of affirming accepted and established terminology for
instance, when someone preaches against the Trinity, Atonement,
or Incarnation, even people without theological degrees will recognize
they are not hearing a form of sound words (60). Trueman cites Philippians
2:5–10, 1 Timothy 3:16, and 1 Timothy 1:15 as creed-like statements in the
Bible (61). Then, Trueman brings up the examples in the Scriptures (1
Corinthians 5:5, 1 Timothy 1:20) where Paul asked the church to exercise
authority (discipline) over certain individuals (63).
Chapter 3 presents the
important creeds and ecumenical councils of the early church. I appreciate how
he traces the development of subsequent church ecumenical councils from the earlier
ones. They were not only logical but also theologically edifying. Trueman
states that creed-like formulations have two aspects: they have contents
(doctrinal concern) and they are bindings upon the church (ecclesiological
concern) (67). Trueman traces the development of the “Rule of Faith” in the
writings of Irenaeus, Marcion, and Tertullian before the 4th century, which has
many similarities to the Apostle’s Creed (75). Creeds seem to be local
documents before the 4th century but later developed into the need for the
church to have agreed-upon and binding creeds (74).
Trueman presents the
development of seven ecumenical councils. The First Council of Nicea, 325, was
against the Arian Controversy (78). The important word coined in that council
was homoousion “of the same substance”: Jesus is of one substance with
the Father. This understanding affects one’s worship of Christ. In the third
century, the subordination of Christ to the Father in terms of His being was
acceptable because the implications of that position were not fully realized
(82). The church realized that there was more accurate terminology to be used,
and consequently, there was a need for change of certain inadequate words (83).
The First Council of
Constantinople, 381, dealt with the identity of the Spirit (81). “That God can
be legitimately described as existing in three hypostases, that the Holy
Spirit is fully God (80). Creeds not only solve particular issues through
specialized vocabulary, but they also generate new problems (83). The First
Council of Ephesus, 431, dealt with the nature of Jesus again. Having
established that Jesus is God, how do the two natures of Christ (divine and
human) relate to each other? (83) Is it a combination of the two that is
neither human nor divine? How can two natures unite without having two persons
in Christ? The council affirmed the two natures of Christ in one person. In
other words, the question of the number of the persons of Christ is settled:
one (85). The council of Chalcedon, 451 marked four boundaries: Christ is fully
God, fully human, two natures are not mixed to form a hybrid or either
disappear into the other, and the two natures cannot be separated in the unity
of the one person (86). It improves upon Ephesus in that the two natures of
Christ are affirmed.
However, Chalcedon
generated a new problem: Does Christ have two wills? (87) A person has
only one will. Since Christ is one person, what will does He lack? If He
lacks human will, can he be said to be fully human? This led to the
Third Council of Constantinople, 681 which resolved that Christ has two wills,
but they both work in perfect harmony (87). Trueman notes that Scripture does
not teach that there are two wills of Christ, however, when one understands the
history of the church and how it wrestled with theological issues, there is a
need to formulate it (87). A pastor with no creed but the Bible has to replace
something if he rejects the words or answers of these councils as the issues
they raised and solved are relevant to this day (91). Trueman also observes
that those who “reinvent the wheel invest a lot of time either to come up with
something that looks identical to the old design or something that is actually inferior
to it” (91). Moreover, he calls for the modern church not to be content with
only the creeds of the early church but also the confessional developments in
the 16th and 17th centuries (93).
Chapter 4 presents the
classical Protestant confessions. The three important documents of Anglicanism
are the Book of Common Prayer, the Thirty-Nine Articles, and the Homilies (97).
For the Lutherans, the confessional document is the Book of Concord, adopted in
1580 (101). For the Reformed church, the Three Forms of Unity are the
confessional standards, which are the Belgic Confession, 1561; the Heidelberg
Catechism, 1563; and the Canons of Dort, 1619 (105). For the Presbyterians, the
Westminster Standards are their confessional documents (11). They comprise the
Westminster Confession of Faith, the Westminster Larger Catechism, and the
Westminster Shorter Catechism.[6] For some Baptists,
the 1689 Baptist Confession, a slight modification of the Westminster
Confession, is the confessional standard (115).[7] Trueman
observes that all these confessions affirm the Trinitarian and Christological
framework of the early church creeds (115). Furthermore, there is a “remarkable
degree of consensus” in the matters of salvation and “significant points of
divergence” in baptism and the Lord’s Supper (116). In concluding this chapter,
Trueman returns to the idea of confessional, stating that to be a
confessional, “one must specify to which confession one adheres and in what
specific church context one does so” (118).
Chapter 5 is titled
‘Confession as Praise.’ Trueman shows that confessions are not dry statements
of belief concerning the Faith but rather are of Christian praise and doxology
(119). Trueman writes, “Historically, one could make the argument that
Christian theology as a whole is one long, extended reflection upon the meaning
and significance of that most basic doxological declaration, ‘Jesus is Lord!’
and thus an attempt to provide a framework for understanding Christian praise”
(119). To appreciate creeds and confessions, one must recognize the idea of Christian
praise and doxology in them. “Jesus is Lord!” is a confession that has both a
public declaration of praise and a “declaration of doctrinal commitment” (120).
Trueman also cites scripture passages such as 1 Timothy 1:15–17 as a
“remarkable example of how doctrine, personal testimony, and praise can be
wonderfully intertwined in words spoken by a Christian” (122). Henry Newman regards
the Athanasian Creed “in form, a Psalm or Hymn of Praise to the Blessed
Trinity, rather than a Creed” (125). Trueman comments on the issue of biblical
inerrancy that the Bible should not be reduced to a collection of truthful
propositions, but its aesthetic forms in which they are expressed must be
appreciated (127).
Trueman addresses the
issue of anti-tradition and anti-creeds, those who prefer spontaneity. Churches
that claim to be without traditions and conduct their worship services
spontaneously, however, “look very much like last week’s” (131). Therefore,
“the lack of explicitly stated forms does not mean the same basic routine
[tradition] is not followed week in, week out” (131). “Spontaneity is more of
an appearance than a substantial reality” (132). Trueman also highlights the
aspect of Creedal Doxology: a summary of the Bible’s teaching, its countercultural
nature, and ascribing to God what belongs to Him and Him alone (135–9). He
concludes the chapter with a question, “Why would we not use them?” instead of
“Should we use them?” (141)
In chapter 6, Trueman argues
the position of “no creed but the Bible” to be not taken too seriously (144). He
states that such a person has invested more absolute authority in his private
creed than even the Roman Catholic Church (144). Because when asked what the
Bible teaches, he is unlikely to recite Genesis to Revelation; rather, he would
come up with some teaching summary, which is his belief (private creed). Thus, Trueman
argues that everyone possesses creeds and confessions. Many people perceive the
church and its leaders to be overwhelmingly authoritative; confession delimits
the power of the church (147). Leaders and the members of the church are
measured by their faithfulness to the confessions. Trueman also makes an
important point regarding confessions, stating that they represent the maximum
competence that can be expected from a Christian (162). Thus, it is not a means
to exclude people when they fail to uphold a specific statement of the
confessions, rather, it allows the church to exercise patience and grow
together as a church.
The appendix deals with
revising and supplementing the Confessions. Trueman thinks that one does not
need to revise them unless they are found to be wrong or fail to teach the
whole counsel of God (175). It should not be “simply on the grounds of verbal
clumsiness” (177). There is always a place for occasional documents or statements
that do not need to be confessional binding documents (179). After all,
Confession is the property of the corporate church and not the product of an
isolated believer (175).
Three strong impressions I have as I read this book:
1.
The tendency of
the modern church to distance itself from tradition to present itself as
contemporary, relevant, and lively. As Trueman argues, they are substituting
modern traditions for the biblical traditions. Creeds and Confessions are the
products of godly theologians of the past and have been affirmed by the church
over the centuries. It’s the most biblically illiterate generation that wants
to do nothing with the traditions of the church without understanding the
difference between scriptural tradition and unscriptural traditions. After all,
it is not about scripture versus tradition as much as it is about scriptural
tradition versus unscriptural traditions.
2.
The church
should not have only 10 to 12 statements of faith. It should have statements
that present the whole counsel of God. Furthermore, to be reliable, it
(confession-like statements) must be the property of the church, binding to all
its leaders and members. And the church must also demonstrate the authority to
enforce it. For churches that are content with minimal statements of faith,
they should affirm and teach some of the creeds, confessions, and catechisms of
the early church and of the 16th century. Should an independent church join a
denomination that has confessions? Probably not. Should they subscribe to the
Confessions of the 16th century? Probably not, but such confessions must be
made known to the church and be familiar with them. Confessions of Grace
Community Church and Bethlehem Baptist Church are good enough, but do they have
the binding effect on their members just as the confessions of the 16th
century? Are they effective, and will they endure? Or will they be prone to modification
and change over the years?
3.
Confessions are
not merely the propositional truths of the Bible, they are the expressions of
praise and worship. We worship and praise God as we declare the confessions/
doctrinal statements.
Am I a confessional Christian? In Trueman’s understanding, I am not. First, I do not belong to a confessional church. Second, I do not believe there is a doctrinally sound confessional church I am most likely to join. Third, having a non-confessional church upbringing, I do not feel burdened to adhere to any form of the confessions of the 16th century. There are good modern confessions, such as that of Grace Community Church, to which many churches have also subscribed. Such can be a good and adequate confession to begin with. However, I am for confessions. A church should have confessions that express the whole counsel of God in summarized and succinct form. And I believe that the church should teach and be familiar with the creeds and confessions of the past. For instance, I appreciate Heidelberg Catechism and have used it many times to teach others; however, there are some points with which I significantly disagree. Still, I teach those points with warning and correction. After all, “No creed but the Bible” seems more like a product of culture than a prescription of Scripture.
[1] According to a New York Times article, ‘young men are
now more religious than their female peers’ among the Gen Z.
https://www.nytimes.com/2024/09/23/us/young-men-religion-gen-z.html.
[2] Albert Mohler observed that our
generation is the most biblically illiterate generation. He has a good article
on it: ‘The Scandal of Biblical
Illiteracy.’
[3] Albert Mohler (President, SBTS)
esteems Carl Trueman to be “one of America’s premier public intellectuals.” https://eppc.org/news/noted-reformed-theologian-and-intellectual-historian-carl-trueman-joins-eppc/
[4] Look at this
article by the same writer, “What Does It
Mean to Be Your True Self?” Or watch the video.
[5] Trueman calls
such a person a “biblicist,” one who rejects the creeds and confessions (92–93).
Many would define “biblicist” differently. An article by GotQuestions, “What is
Biblicist”
has a different take on it. If Trueman’s definition is to be taken, a Biblicist
is not good, but if GotQuestions’ definition is considered, it is good. It is
important to explain what “biblicist” is before one affirms or denies it.
[6] See Westminster Standards. Some will include other documents such as the Directory for
Public Worship and the Form of Presbyterial Church Government. See Ligonier's article on it.
[7] There are
several Baptist Confessions such as the 1644 Confession and Philadelphia
Confession of Faith. The Baptists also have the Baptist
Catechism.
For some other forms of Confessions, see John Piper’s Desiring God Affirmation of Faith and John
MacArthur’s Grace Community Church Doctrinal
Statement.