Posts Tagged Albert Mohler
In a response to a mother whose 16-year-old daughter has “given up believing in God,” Albert Mohler provides a marvelous critique of the mother’s initial premise: that she had tried to raise her family “under the same strong Christian values that [she] grew up with.”
Mohler’s most basic point: “Christian values” will never be enough:
Christian values are the problem. Hell will be filled with people who were avidly committed to Christian values. Christian values cannot save anyone and never will. The gospel of Jesus Christ is not a Christian value, and a comfortability with Christian values can blind sinners to their need for the gospel.
This one sentence may not accurately communicate this mother’s understanding, but it appears to be perfectly consistent with the larger context of her question and the source of the advice she sought.
Parents who raise their children with nothing more than Christian values should not be surprised when their children abandon those values. If the child or young person does not have a firm commitment to Christ and to the truth of the Christian faith, values will have no binding authority, and we should not expect that they would. Most of our neighbors have some commitment to Christian values, but what they desperately need is salvation from their sins. This does not come by Christian values, no matter how fervently held. Salvation comes only by the gospel of Jesus Christ…
… Human beings are natural-born moralists, and moralism is the most potent of all the false gospels. The language of “values” is the language of moralism and cultural Protestantism — what the Germans called Kulturprotestantismus. This is the religion that produces cultural Christians, and cultural Christianity soon dissipates into atheism, agnosticism, and other forms of non-belief. Cultural Christianity is the great denomination of moralism, and far too many church folk fail to recognize that their own religion is only cultural Christianity — not the genuine Christian faith.
This connects quite well with James Davison Hunter’s thesis in his book, The Death of Character: Moral Education in an Age Without Good or Evil, albeit toward slightly broader ends.
For Hunter, focusing on sacred truths — or, in Mohler’s case, salvation through Christ — is the best approach not just for retaining belief in God, but for achieving a moral and virtuous society filled with individuals of strong character:
The social and cultural conditions that make character possible are no longer present and no amount of political rhetoric, legal maneuvering, educational policy making, or money can change that reality. Its time has passed…
This destruction occurs simultaneously with the rise of “values.” Values are truths that have been deprived of their commanding character. They are substitutes for revelation, imperatives that have dissolved into a range of possibilities. The very word “value” signifies the reduction of truth to utility, taboo to fashion, conviction to mere preference; all provisional, all exchangeable. Both values and “lifestyle”—a way of living that reflects the accumulation of one’s values—bespeak a world in which nothing is sacred. Neither word carries the weight of conviction; the commitment to truths made sacred…
…Whatever benefits such a fluid and temporary moral universe may offer, they fail to lessen our dismay when we witness random and senseless violence; our outrage when we see open displays of corruption; our indignation when we observe a flouting of basic standards of decency; and our sadness as we watch callousness when compassion and mercy cry out. But why should we be surprised? When the self is stripped of moral anchoring, there is nothing to which the will is bound to submit, nothing innate to keep it in check. There is no compelling reason to be Read the rest of this entry »
Evangelicals have long winced with suspicion toward contributions from intellectual arenas. Whether faced with critiques about the legitimacy of the Flood, the coherency of the Trinity, or the plausibility of God himself, we are well known for responding with the “faith-that-doesn’t-need-answers” refrain. Rather than confronting intellectual challenges and engaging our minds as an act of faith, we twist such faith into a shield to be held over heads, protecting us from such conflicts as we close our eyes and mumble, “I’m not listening.”
In turn, intellectuals are quick to exploit such a response, claiming that evangelicals are nothing but a bunch of mindless zombies, brainwashed by cult leaders and clouded by happy thoughts. As Mark Noll put in his book on the subject, “The scandal of the evangelical mind is that there is not much of an evangelical mind.”
Oddly enough, such a scandal is evident even among those who evangelicals assume comprise their intellectual front (i.e. the postmodernists). A good example of this can be found in the ongoing Rob Bell controversy, in which supposedly “anti-intellectual” conservative evangelicals are being derided left and right for engaging Bell in an intellectual challenge. Meanwhile, the supposedly brainy and overly nuanced Bell is being defended not on intellectual grounds, but on warm-and-fuzzy, “don’t-judge-me” togetherness. In one quick swoop of a Justin Taylor post and a simple John Piper tweet, Bell was quickly diminished by his defenders to being a mere “artist” rather than an impressive mind or a “serious theologian.” He is just “asking questions” we are told — having a bit of creative fun with the Scriptures in the same way a child might draw fanciful whatchamacallits on his driveway with sidewalk chalk. (“Don’t be hatin’ on the beauty, bro!”)
Making such a topic even more timely has been the entirely different (and far healthier) discussion launched by Matthew Lee Anderson on evangelicalism and natural law. This particular discussion, however, doesn’t indicate a lack of intellectualism in evangelicalism as much as it illuminates that the movement has its own unique view of the mind itself, bringing us back to the original challenge. For the evangelical, there is a transcendental tension between our supernatural understanding and our natural reason, and as is only natural (harty har), it can be hard for us to wrap our minds around it.
(Making this yet more timely still is Donald Miller’s recent post, which argues that the church’s problem is too much intellectual engagement instead of a lack thereof. Seriously.)
To cut through such tensions and offer some clarity, John Piper has released a helpful new book, Think: The Life of the Mind and the Love of God (also the topic to last year’s Desiring God conference). For Piper, the supposed faith-reason dichotomy need not be a dichotomy at all. All we need is the proper Read the rest of this entry »
In a previous post, I used John Piper’s 2010 Desiring God Conference as a launching point for asking whether Christianity has properly engaged intellectualism. The conference took place a few weeks ago and Piper has a new book out by the same name, Think: The Life of the Mind and the Love of God. Although I was unable to attend the conference, I have been catching up online, and I encourage you to do the same.
Speakers included Rick Warren, R.C. Sproul, Thabiti Anyabwile, Albert Mohler, Francis Chan, and, of course, John Piper. I enjoyed each session thoroughly, but Mohler’s talk was perhaps my favorite, titled, “The Way the World Thinks: Meeting the Natural Mind in the Mirror and in the Marketplace.”
You can watch it here:
Mohler’s primary goal is to simply get Christians thinking about thinking, but more specifically, he calls us to grasp the difference between a “regenerate mind” and an “unregenerate mind.” Additionally, Mohler believes that we need to fully understand the “mind of the age” in order to preach the Gospel effectively.
He structures his argument around what he calls a “knowledge crisis” — a struggle that has engaged humanity since the Fall of Man. As far as what kind of crisis this is, and how we are supposed to overcome it, thinks the fundamental problem is that “we suppress the truth in unrighteousness” (pointing specifically to Romans 1).
Indeed, although overall human knowledge has come a long way since the Fall, we are still largely presumptuous about Read the rest of this entry »