‘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.

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[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.

‘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.

‘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.

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[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.