John MacArthur’s Strange Fire

I normally do not blog on timely topics, but this one is too important to pass up. Last week, Southern California pastor John MacArthur led the Strange Fire conference. MacArthur’s passion in hosting this conference was to call the evangelical church to publicly refute what he sees is the error of the Charismatic Movement.

There are a few things to say about this. First, John MacArthur is very influential in the church and he is not alone in his views. MacArthur’s radio ministry, Grace to You, is heard by thousands and thousands of Christians across the world on a daily basis. MacArthur, who stands in a rather curious mix of Reformed and Dispensationalist theology, is a master communicator known for his effectiveness in the skill of expository teaching from the Bible. MacArthur is also a cessationist, which means that he believes that the supernatural manifestations of the Holy Spirit, such as speaking in tongues, ceased to be active in the church at the end of the Apostolic age, the first generation of the early church.

Secondly, the Charismatic Movement that MacArthur is protesting against is perhaps one of the fastest, if not THE fastest, growing movements in the church worldwide. While the growth of Pentecostal and Charismatic churches is modest in the United States, it is a completely different story in places like South America and Asia. Literally millions of people are being exposed to different expressions of the Charismatic Movement. I know from personal experience how significant this is as I helped to lead the music ministry at a small Charismatic church for a brief period back in my college years.

Thirdly, positively speaking, many, many Christians have been extremely blessed by what they have experienced in Charismatic churches and grown spiritually by their teachings. On the other side, tragically as with other movements, there has also been a large number of other Christians who have experienced spiritual abuse, theological confusion and tremendous disappointment in Charismatic communities of faith.

Needless to say, not everyone is happy with John MacArthur’s blanket characterization of the movement as a whole (see Adrian Warnock here and here with Loren Sandford for CharismaNews). There is a good chance that people in conservative churches will be having “spirited” conversations about John MacArthur’s conference (and the new book associated with it) for some months to come. Despite the controversy, MacArthur is raising critically important issues for the church. Down the road, Veracity will tackle the phenomena of the charismata in future posts, but hopefully it will be done in a more irenic and less polarizing manner than what MacArthur has done with Strange Fire.

Coming Soon!

Facts & FaithPlease join the Veracity community at the Facts & Faith Symposium, to be held at the Williamsburg Community Chapel, on several Sundays in November, 2013 (the 10th, 17th and 24th) at 6:30pm.


2013 National Conference on Christian Apologetics

“As iron sharpens iron, so one person sharpens another.”
Proverbs 27:17 (NIV)

2013 National Conference on Christian Apologetics

If you want suggestions about how to keep your devotional life fresh, try apologetics. Specifically, try attending an apologetics conference. I just returned from the 2013 National Conference on Christian Apologetics in Charlotte, North Carolina, and thoroughly enjoyed thinking and dialoguing at high levels of reasoning for two days.  As an active blogger, I really don’t have issues with my spiritual life becoming stale, but I have to admit it was a truly uplifting experience.

John Paine, Norman Geisler, Ken Petzinger

Dr. Norman Geisler and Dr. Ken Petzinger (a physicist).  Our rocket scientist friend did not wish to contribute to my wife’s embarrassment by posing with us.

I was travelling with some wonderful people, including a rocket scientist (no kidding), a physicist, a lawyer, and a librarian (who is also an interpretive dancer). We had some conversations; wish you could have been there with us.

For whatever reasons there was a doubling of registrations (to 2,000) from the prior year, so we stopped by Thursday evening to see if we could register before the crowd on Friday morning.  We ran into Dr. Norman Geisler roaming the halls, and he graciously agreed to pose for a photo.  After we parted I thought of all the things I should have said to him. You know, like: thanks for architecting the Chicago Statement on Biblical Inerrancy, and thanks for several books that have shaped my thinking (like Making Sense of Bible Difficulties and From God to Us, How We Got our Bible). Continue reading


C.S. Lewis, Myth, and the “E” Word

C.S. Lewis on the cover of Time magazine, 1947.  Did he ultimately find "Evolution" to be compatible or in conflict with Biblical faith?

C.S. Lewis on the cover of Time magazine, 1947, perhaps the most popular Christian apologist of the 20th century. Did he ultimately find “Evolution” to be compatible or in conflict with Biblical faith?

A few years ago, a series of letters written by C. S. Lewis back some seventy years ago came to light that has given scholars some questions as to the Narnian’s changing views regarding the “E” word. By the “E” word, I mean … “evolution”.

The “E” word is generally something you do not say in polite company around many evangelical Christians, unless you want to say something negative. Here at Veracity, we have no qualms over discussing topics related to the “E” word. Yet the stakes are high, as many students of Scripture have noted. Some say that evolution is the greatest threat to the truthfulness of the Christian message. Others, to varying degrees, say that evolution is at least partly, if not fully, compatible with Christian belief.

How do  you sort this all out?  It sure would be helpful to know what one of the most popular Christian apologists of the last one hundred years, Oxford’s C. S. Lewis, might have thought about the matter.
Continue reading


Jonathan Edwards on Charity Towards the Poor

Jonathan Edwards (1703-1758), pastor, theologian, philosopher, and .... advocate for a biblical social justice??

Jonathan Edwards (1703-1758), pastor, theologian, philosopher, and …. advocate for a biblical social justice??

Most people know of Jonathan Edwards as the colonial American preacher of hell-fire and brimstone. I remember reading the mandatory “Sinners in the Hands of an Angry God” in high school and thinking that this guy had an unhealthy, morbid fascination with damnation. This narrow view of Edwards I had for years is a real tragedy, as this unfairly diminishes the extraordinary intellectual and spiritual contribution of perhaps America’s greatest philosopher.

Perry Miller, an influential Harvard historian and prominent atheist of the mid-20th century, practically rescued Jonathan Edwards from the dustbin of American cultural history. In an age when colonial American Puritans like Edwards were treated with “fundamentalist” disdain, Miller saw in Edwards perhaps one of the most perceptive and wide ranging thinkers America has ever produced. What was it about the 18th century Edwards the Christian that fascinated Miller the atheist?
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Life After Death (Part 2)

“Just as we are now like the earthly man, we will someday be like the heavenly man.”
1 Corinthians 15:49 (see Dick Woodward’s post)

Rene DescartesHave you ever thought about your thoughts? This may seem like a ridiculous question, but it turns out there is a powerful apologetic argument for life after death that derives from simply understanding that humans have a body and a soul, and that the immaterial element (the soul) is spectacularly different from the material element (the body).

Continuing our review of the Areopagus Journal issue dedicated to Life After Death (Fall 2011), in this post we will explore what apologetics can bring to bear on the subject using philosophy, logic, and history.

The blog text below in italics is entirely the writing of Chad V. Meister.  I have edited out quite a bit of material to fit this format, without (I hope) misrepresenting his beliefs and positions.

Mind, Body, and the Possibility of Life After Death

Various conceptions of the human self have been held in the West, the two foremost being dualism and materialism.  Historically, dualism has been the more prominent of the two.  There are different conceptions of dualism as well, but on one main account the human person consists of two substances, one material (the body) and the other immaterial or mental (the soul or mind).  Rene Descartes (1596-1650) is perhaps the most widely recognized defender of substance dualism.  On his account, sometimes called the Cartesian view of the soul, the soul is an unextended, non-spatial substance, and it is contrasted with the body, an extended, spatial substance.  The soul and body are (somehow) connected to one another, but how an immaterial substance can connect to and interact with a physical substance is a bit of a mystery—a mystery which has often been castigated as the problem of the “ghost in the machine.” Continue reading