Category Archives: Religion

‘Mary Sue the Barbarian’

Patheos Public Square has published an article by me. You can read it here.

It is Christians, after all, who (almost alone in our present age) recognize that “there is none that doeth good, no, not one.” Our confessions declare that we are not good people but evil people, saved not by our golden deeds and noble aspirations, but by the work of Someone Else. To look into our own hearts, recognize the evil there, and mine that material for dramatic ore ought to be no problem for us. We’ve seen our sin (presumably) and repented it. We are under no further illusions about our essential goodness. When a story calls for a monster, we ought to have plenty of models at hand. We ought to have Legions.

Hope for Susan Pevensie

Joshua Rogers describes how his view of Susan in The Chronicles of Narnia changed when we realized the impact of something Aslan says.

For the first time, it dawned on me that Susan’s story wasn’t over—not at all. It couldn’t be. One day, Susan was obsessing over “lipstick and nylons and invitations,” and the next, someone would telephone her to tell her that her mother, father, sister, two brothers, a cousin, and three old friends were dead.

Also, photos of the rare white stag, which is the animal the Narnian royalty sought when they returned to our world at the end of the first book.

Jerry Bridges

A very influential author in my life, Jerry Bridges, has passed away last night after a cardiac arrest on Saturday. He was 86.

Ligonier Ministries interviewed him in 2011 and asked, “You have written numerous books on the topics of grace and holiness. Why did you write on these topics, and how do you hope God will use these books in the lives of His people?”

JB: From my earliest contact with The Navigators, I sensed the need to apply the Scriptures specifically and intentionally to my life. But I struggled with the question, “What is my part and what is God’s part?” Finally, the Lord enabled me to see from the Scriptures the principle I call “dependent responsibility.” We are responsible to respond to the moral commands of Scripture, but we are absolutely dependent on the Holy Spirit to enable us.

I started to teach this principle of “dependent responsibility.” Then I was challenged by a friend to try writing. My first book, The Pursuit of Holiness, became a best-seller. But I soon realized that a pursuit of holiness that is not founded on grace and the gospel can lead to a performance mentality and even to discouragement. That’s when I began to emphasize grace and the gospel as foundational to the pursuit of holiness.

It is my desire that as a result of reading my books, people will seek to pursue holiness out of gratitude for what God has done for us in Christ. There is no doubt that it is our duty to pursue holiness. But I want believers to desire to do out of gratitude what is our duty to do. I want to see the “ought to” mentality replaced with a “want to” attitude.

The Heresy of “Me and Jesus”

I confess that far too often I have fallen into the heretical idea that it’s “me and Jesus,” which leads to the conclusion: If I am faithful, I know His pleasure; if I am unfaithful, I experience His loving but painful discipline. There have been many times in my life, when because of a particular unconfessed sin from which I have not repented, I have experienced with the Psalmist “my bones wast[ing] away . . . [and] groaning all day long. For day and night [the Lord’s] hand was heavy upon me [and] my strength was dried up as by the heat of summer”(Ps. 32.4).

But far too seldom, until of late, have I understood that it isn’t just “me and Jesus.” Only in my old age have I begun – and I have only just begun – to realize that as part of a covenant community the sins of my people are also my sins, and that I am responsible before God to confess these sins, to ask His forgiveness, and to repent both personally and corporately of such sins, to turn from them, and to return once more to the way of the Lord.

Dr. Caines, who has been my pastor for many years, writes about his reluctance to accept responsibility for the negligence of God’s people in defending and uplifting those who suffered various abuses during the civil rights and Jim Crow eras.

While I would assume that some in my church in the 40s, 50s, 60s and 70s spoke out against injustice and prejudice, the overwhelming majority in my church and its leaders seemed more concerned about the possibility of whites and blacks intermarrying than about blatant injustice and mindless prejudice. In fact, some even twisted the Scripture to defend the “ways thing are.”

Part of his thinking comes from the idea that my Christian life is just a matter between me and Jesus, that I come to the garden alone for Jesus to walk strictly with me. Sure, he is walking with others too, but all of us are walking with him individually.

Church Without the Sermon

The hard-shell Baptist doctrine upon which I was raised plays very little part in my worldview these days. But that church music draws me still, and those singing conventions in my memory were its purest expression. Hundreds of voices coming together in rough harmony, most all of them untrained except perhaps for a weeklong “singing school” at some church. No “program” to dictate the day’s events. The “president” of the local singing convention would just call on a singer from the crowd to stand before the choir and lead the song of his or her choice. After a moment of hymnal browsing, you’d hear something like, “Please turn to page 36 …” A piano player would roll through the first few bars of the song, and off they’d go, making a joyful noise. You never knew what you would hear next.

These Southern singing conventions thrived because the untrained singers, who had to sing from written music, could learn how through a technique called “solfège,” to use the music-school word for it. Plainer folks called it shape notes. You know the system. You’ve heard it a thousand times.

“The thing that I love about Sacred Harp is that when you walk into that church door, you have people from all different kinds of walks of life. You have people from different denominations, you’ve got people that are young, people that are old, people who have grown up loving the Lord their entire life, and you have people that do not know the Lord, who have rejected the Lord. Strong contrast, from any way you look at it.”

How Climate Cultivated Revival

Philip Jenkins describes the climate of the Great Awakening and how bitter cold and other calamities provoked people to cry out to God.

Clearly, the apocalyptic forces were running wild – famine, plague, insurrection, and war. What a proclamation of human powerlessness in the face of unknown powers, and the futility of all human efforts! How could anyone doubt that Judgment was near, or that revival was the only solution?

The End of Democracy?

Democracy can lose its soul when it “exaggerates” its principles, when it forgets the legitimate place of hierarchy, authority, and truth within their own spheres. As Dominique Schnapper argues in a brilliant new study inspired by Montesquieu’s insight (The Democratic Spirit of Law), in an “extreme democracy” equality risks becoming indiscriminate egalitarianism, the defense of novelty risks giving rise to the “temptation of the unlimited,” and healthy skepticism risks decaying into “absolute relativism.” As another contemporary French thinker, Pierre Manent, has put it, “To love democracy well it is necessary to love it moderately.”

This is what we should mean if we say we want to get back to a better America, rejecting hubris and restoring healthy boundaries in our civilization. People in the old days were not sinless, but they did understand the morality that builds and maintains a nation a little better than perhaps we do today. How do we get back there? It is partly by politics, but politics only as an outgrowth of godly community, by healthy church life, and by following the Good Shepherd wherever he goes.

Eco: The Age of Outrageous Credulity

Umberto Eco, writing in 2005, about religion’s role in our age.

Human beings are religious animals. It is psychologically very hard to go through life without the justification, and the hope, provided by religion. You can see this in the positivist scientists of the 19th century.

They insisted that they were describing the universe in rigorously materialistic terms – yet at night they attended seances and tried to summon up the spirits of the dead. Even today, I frequently meet scientists who, outside their own narrow discipline, are superstitious – to such an extent that it sometimes seems to me that to be a rigorous unbeliever today, you have to be a philosopher. Or perhaps a priest. . . .

G K Chesterton is often credited with observing: “When a man ceases to believe in God, he doesn’t believe in nothing. He believes in anything.” Whoever said it – he was right. We are supposed to live in a sceptical age. In fact, we live in an age of outrageous credulity.

We Need Men With Emotions

Men especially don’t know what to do with their passions and desires. We either give in to them recklessly, or try to suppress them, which is equally dangerous. We’ve now had several generations of “men without chests,” as Lewis suggests, who lack deep wells of emotional energy. – Darrin Patrick

How Un-European America Is

A brief story about the aftermath of September 11 nicely illustrates how different things are in secularized Europe. I was at a conference of European and American lawyers and jurists in Rome when the planes struck the twin towers. All in attendance were transfixed by the horror of the event, and listened with rapt attention to the President’s ensuing address to the nation. When the speech had concluded, one of the European conferees—a religious man—confided in me how jealous he was that the leader of my nation could conclude his address with the words “God bless the United States.” Such invocation of the deity, he assured me, was absolutely unthinkable in his country, with its Napoleonic tradition of extirpating religion from public life.

The late Justice Antonin Scalia in his 2002 essay, “God’s Justice and Ours.”

Also, The Federalist has collected fifteen quotations from Scalia’s wonderful pen, like this one: “Campaign promises are, by long democratic tradition, the least binding form of human commitment.”