Donald Miller and the Unpardonable Sin

Many have already taken Donald Miller to task for his express marginalization of what he labels as the "traditional" way of "finding intimacy" with God through the church.

Perhaps one critical aspect of Miller's "personal preference" that has not yet been addressed is its relationship to the so-called unpardonable sin. Thomas Goodwin, in The Trial of a Christian's Growth has this to say on the matter:

"Or else, as was said, they of their own accord 'forsake the assembly of the saints.’ The Apostle makes this a step to the sin against the Holy Ghost, Heb. x. 25. He saith, that when men forsake the assemblies and company of the people of God, public and private, and love not to quicken and stir up one another, or begin to be shy of those they once accompanied, they are in a nigh degree to that which follows in the next verse, 'to sin wilfully after they have received the knowledge of the truth.’...And if any soul begin to forsake the assemblies of the saints, or be cast out from them, let him look to himself lest he wither in the end, and be twice dead, and so he never come to have life put into him again; that is, repent and return again. And know this, that if you, being, cast out by the church and people of God, break your hearts, so that you mourn for your sin, as the incestuous Corinthian did, it is a sign you are such branches as God will yet make fruitful; but if, being cast out, you begin to wither, as here, the end will be burning." (emphasis mine)

Imagine a hand saying to the rest of the body, "I don't find satisfaction in being attached. You, arm, you're such a bore. All of you, you stifle me! I want to be free." Detached from the arm and the rest of the body, this "postmodern" hand, cut off from the nourishment of a consistent blood supply, soon decays and dies—nothing fit for it then but to be thrown into the fire.

The Pagan Roots of Homosexuality

First order of business: definition of terms.

What is paganism?

"I would suggest that the essence of paganism can be usefully described as monism, the belief that one principle defines and unites all of reality. Thus all is one, humanity is one divine reality, and all religions are ultimately many expressions of the one monistic truth. At the heart of this theoretical religious paganism lies a particular and powerful mystical experience of oneness. Indeed, it is often claimed in today’s syncretistic age that at the core of all religions, beyond and behind their distinctive doctrines, is the same mystical encounter." (Peter Jones, Androgyny: The Pagan Sexual Ideal, JETS 43/3 [September 2000], 446)

What is the historical association of paganism and homosexuality?

"Throughout time and across space, the pagan cultus consistently, though not exclusively, holds out as its sexual representative the emasculated, androgynous priest." (ibid., 448)

Pagan religion, with virtual unanimity, "believed that homosexuals 'were vocationally mediums.' They also, with a certain logical consistency, held that heterosexual intercourse impaired the mediumistic talent" (ibid., 454).

However, "this is not to suggest some scarlet, conspiratorial thread connecting the dots. The connection is logical, theological, and inevitable. A monistic view of existence will work itself out in all the domains of human life, and especially in the domain of sexuality" (ibid., 457).

What is the religious significance between paganism and homosexuality?

"Therefore homosexuals are—though some unconsciously or only partially—true pagan monists, who have succeeded in translating spiritual theory into physical reality." (ibid., 462)

"The physico-theological mechanism seems to function as follows: androgynous persons, whether homosexual or bi-sexual, are able to express within themselves both sexual roles and identities. In the sex act they engage both as male and female, equally as penetrator and penetrated, the 'hard' and the 'soft'—and thus taste in some form or other both physical and spiritual androgyny." (ibid., 463)

Read the whole article here.

Mere Christianity: The Appeal to a Heterodox Past

It is often lamented that modern (or postmodern) evangelicalism does not look to the past for the foundations of its faith and practice. While this is certainly true in a strict sense, there is no escaping the universal truth expressed in Ecclesiates 1:9 and the fact that evangelicals today owe a lot to the legacies of those who've pandered a notion of mere Christianity in the past.

Claiming to get at the kernel and leaving behind the husk, these seemingly "radical" innovators are actually no more than current expressions of a rebellious individualism that has marked heretics of a bygone era. Tradition is stiff, "new measures" are where the Spirit's at, doctrine divides, and a host of other meaningless catch phrases comprise their rhetoric.

In fact, "Christian liberalism" is mere Christianity and this is what J. Gresham Machen fought against, not liberalism per se.

To C.S. Lewis fans this little snippet from Dr. Carl Trueman has much to say:

Epistemological Certainty and Prayer

Secular philosophy has offered up various epistemologies that have sought to explain why and how the universe is what it is. Going about the task without a prior knowledge of God and His self-revelation, it is an understatement to assert that they have failed miserably, and culture is now left with the ruins of postmodernism—a not very good set of spectacles to look through at the world. The self-centered, pleasure-seeking, and despairing zombies that now walk the earth is a sufficient attestation to this fact.

"True knowledge is based on the revelation of God. The interpretation of every fact that mankind has discovered, or will discover, in this universe is dependent on this special revelation from God. The reason is simple. Only God has true and exhaustive knowledge of every fact in the universe and, consequently, only he can know the ultimate significance of every fact. This is not only because he knows everything, but because he determined and created every fact. The implication of the biblical view of the creation is that it is a unity within which all the diverse elements relate in some way to all others. They do so in accordance with the sovereign and creative will of God who is the Lord over all. He alone can interpret any given fact in relation to all other facts. The significance of this for prayer, as a response to the revelation of God in his word, should be obvious. If prayer is to be more than a groping in the darkness, it must be enlightened by God's revelation of himself in Jesus Christ. We must know the God to whom we pray, and be in fellowship with him."

- Graeme Goldsworthy, Prayer and the Knowledge of God, ch. 7, pp. 109—110.

The Trinitarian Ground of Good

"Within the three religions that have a personal view of God...(Christianity, Judaism, and Islam), only Christianity truly provides robust grounds for values. And this is because of the Trinity. The Trinity allows us to see God interact with himself; it is a window into his character. For example, how do we know God is a loving God? Surely, we could point to the Incarnation, but that relies on something outside himself (the world) and God doesn't rely on the world for the way he is. In the Trinity, however, we see him actively loving within thee Godhead, but without being contingent on anything outside himself. Only the Trinity allows God to escape being arbitrary or relying on something or some standard outside himself. Islam's view of God as radically one fails on one or both of these problems and prevents it from providing a proper grounding of values. And the non-trinitarian view of Judaism fails for the same reason. The way we can have confidence in God's character and his promises is through the Trinity."

- Doug Powell (MA in Christian Apologetics, Biola University; contributor to the Apologetics Study Bible), Modern Reformation, Vol. 18, Number 7, November/December 2009, pp. 38—39.