Category: Recommended

yep, I recommend this link, article or whatever it is

“A Loving Life: In a World of Broken Relationships” by Paul Miller

~ Bob Hayton

A Loving Life by Paul MillerBook Details:
  • Author: Paul E. Miller
  • Category: Christian Living
  • Book Publisher: Crossway (2014)
  • Page Count: 172
  • Audio Publisher: christianaudio (2014)
  • Audio Length: 6 hours – unabridged
  • Read by: Arthur Morey
  • Format: audiobook
  • ISBN: 9781433537325
  • List Price: $12.99 / $14.98 (audio)
  • Rating: Must Read

Blurbs:
“I’m not exaggerating when I say that this is the most honest, timely, and helpful book I’ve ever read about the costly and exhausting demands of loving well. And at the same time, A Loving Life is the most faithful, alluring, and encouraging presentation of God’s love for us in Jesus I’ve fed on in years. These two themes go hand in hand. Through the biblical story of Ruth, Paul Miller gives us hope, not hype—the freedom to suffer well, stay present, and live expectantly in all of our relationships. Thank you, Paul, for making the gospel more beautiful and believable to me.”
—Scotty Smith, Teacher in Residence, West End Community Church, Nashville, TN

“The word love is often either a vague sentiment or just another four-letter word. But in Paul Miller’s hands, the quiet, compelling reality emerges. You will witness how love is thoughtful, principled, courageous, enduring, and wise—all the things you know deep down it should be. And even more than those fine things, you will be surprised and delighted at how true love is grounded in God.”
—David Powlison, Christian Counseling and Educational Foundation

“A Loving Life is a worthy successor to Paul Miller’s much-appreciated book on prayer. It is a careful, thorough analysis of the book of Ruth, understanding it as a love story and making good applications to our own experiences and needs for love. Paul here shows not only a deep understanding of God’s Word, but also a rich knowledge of human nature, both in the ancient world and today. He offers biblical responses to many of the misunderstandings and problems we have with love of all kinds. May the Lord give this book a broad readership!”
—John M. Frame, J. D. Trimble Chair of Systematic Theology and Philosophy, Reformed Theological Seminary

Overview:
Like he did with A Praying Life, Paul Miller once again has given us a book that doesn’t fit the mold. This is not just any old book on Christian love. This book turns love inside out and gives hope and help to readers at all stages of their Christian life.  A Loving Life: In a World of Broken Relationships describes the perils and pitfalls, as well as the promise and pleasure of love.

Miller begins with a personal story from a man he has counseled. The man was a former elder at a conservative evangelical church who walked away from his wife and dove headlong into immorality. Stories like this, and the counseling insights Miller shares illuminate this book. Miller’s insights into love and the human heart, stem from Scripture and ring true. His application is always poignant and helpful. ANd the stories of real one-on-one ministry flesh out the theory of his approach with real tangible spiritual fruit in the here and now.

But Miller’s book is not about his own experiences. He anchors it all on a careful exegetical look at the book of Ruth. Ruth’s story, of course, may very well be the greatest love story ever told. And it has much to teach us about what it means to love unconditionally, and to live in Christian hope.  Miller’s account is shaped and ruled by the gospel, and he brings us back over and over again to the importance of gospel-centered living.

Quotable:
“Whatever the source of the broken relationship, the result remains the same—the loneliness of a fairy tale gone bad. What do you do when you are abandoned by your husband? How do you survive when no matter how much love you pour into your wife, she becomes more demanding? How do you endure in love? How do you endure without love when you long to get married? How do you keep your spirit from shutting down?

To these modern widows and widowers, I write this book—to en­courage you, to give you a hope and a future. We’ll pursue that by joining two ancient widows, Ruth and Naomi, on their journey. The book of Ruth is an ideal narrative for our post-Christian world, where breaking covenants—not enduring in love—is the new norm. Ruth offers a tem­plate for love that understands both the craziness of our modern world and a way forward. Ruth is all about surviving and even thriving in a collapsing world.” (p. 14)

See also this excerpt from Crossway.org.

Evaluation:
Having been incredibly blessed by Miller’s previous book, A Praying Life, the format of A Loving Life took me by some surprise. But as the book developed, I found myself enjoying the account of Ruth more and more, and seeing how it truly dovetailed with Miller’s thoughts on love and his counsel for dealing with broken relationships and living out our faith in this broken world. This book may be a slower and harder read than the earlier volume, but it repays any effort spent to mine its riches. Miller’s wisdom and insight into the struggles of human suffering shine through its pages. His personal experience of ministry (including to his own autistic daughter) give a depth to his thoughts. You feel like you are sitting down over a cup of coffee with an incredibly open and helpful friend as you read this book. And this friend repeatedly points you to a greater walk with Christ and a deeper understanding of yourself and the glory of the gospel.

I listened to the Christianaudio.com version of this title, and found it a blessing to tune into Ruth’s exciting story on my drive each day to work and back. The reader of the audiobook was easy to understand and hear, and his voice was warm and encouraging. I didn’t miss endnotes (if there were any) and it was easy to follow along even though the book was broken up into smaller pieces than it  may have been if reading the book in another format.

Recommendation:
If you haven’t read anything by Paul Miller before, I encourage you to give this title a try. His approach is similar in spirit to what you may get from Timothy Keller or some of the authors connected with the Christian Counseling and Education Foundation (CCEF). This is biblical counseling at its gospel-centered best. I highly recommend it.

About the author:
Paul E. Miller is executive director of seeJesus as well as the best-selling author of A Praying Life, among other works. With the help of his ministry staff, Miller creates and conducts interactive discipleship seminars throughout the world. He and his wife, Jill, live in the Philadelphia area and have six children as well as a growing number of grandchildren.

Where to Buy:
  • christianAudio.com
  • Westminster Bookstore
  • Amazon
  • Christianbook.com
  • Crossway.org

Disclaimer:
This book was provided by christianaudio.com. The reviewer was under no obligation to offer a positive review.

Northland, SBTS, and the Next Chapter for Fundamentalism

~ Bob Hayton ~ 4 Comments

Northland International University (formerly Northland Baptist Bible College) just announced a formal partnership with The Southern Baptist Theological Seminary in Louisville, KY. NIU President, Daniel Patz says this move will “energize our mission, and anchor our institutional stability for generations.” You can read some of Al Mohler’s comments on this partnership and learn more about the announcement here.

I have some positive reflections on this move, for Northland in particular. And I have a question about Fundamentalism’s next chapter.

Positives for Northland

1) Students at Northland can see that their degree may mean more now, with an academic institution like Southern “backing” it.

2) There are lots of churches who are loosely IFB but not committed to one particular sphere or fellowship, this partnership makes Northland attractive to some of these churches now.

3) It allows Northland to receive help from another institution and continue to exist – and in the area of Northland there are not an abundance of conservative evangelical schools of any stripe.

4) It expands the base of Northland to other conservative churches aware of Southern but not necessarily aware of Northland.

Fundamentalism’s Next Chapter?

Remember this is a connection with a particular institution not the SBC as a whole, nor every SBC seminary, just Southern. As such, Northland doesn’t have to be seen as eschewing fundamentalism. Fundamentalism was a para-denominational idea to unite around the gospel. Might it not be time for conservative IFB churches to unite more formally as NIU is doing here, with conservative bastions of evangelicalism, whether they be The Master’s College, Southern, or what have you?

The IFB movement prizes independence. Northland is acting independently. They already forged a partnership with the CCEF, and now with Southern. This is not old-school fundamentalism, but it might just be the natural progression of the growth of Type B/C Fundamentalism.

What exactly would be the case for separating from Northland for partnering with Southern? What exactly is the case for not sending students to Southern, or for being willing to send them to The Master’s College but not Southern?

Is Fundamentalism an idea that is more important than a movement? Time will tell. For now, I applaud Northland for being willing to go their own way and unite around what matters. Some will “nay say,” but for Fundamentalism to stay relevant to the church both now and into the future, it is exatly this kind of independent thinking (that stays true to the spirit of historic fundamentalism) that will be needed.

Quotes to Note 38: Calvin on Evangelism

~ Bob Hayton

I am in the middle of reading a magesterial work on definite atonement titled, From Heaven He Came and Sought Her (Crossway, 2013). The book explains and defends the most misunderstood “point” of Calvinism: limited atonement (better described as definite atonement or particular redemption). In this book I came across a simple and extremely clear quote by John Calvin on why the doctrine of election should not squelch our evangelism. I share the quote below, but if you want to explore this topic more, see my post “Calvinism & Evangelism.

Since we do not know who belongs to the number of the predestined, and who does not, it befits us so to feel as to wish that all be saved. So it will come about that, whoever we come across, we shall study to make him a sharer of peace.

— from John Calvin, Concerning the Eternal Predestination of God, p. 138, (trans. J.K.S. Reid; originally published 1552; republished London: James Clarke, 1961); quoted in From Heaven He Came and Sought Her: Definite Atonement in Historical, Biblical, Theological, and Pastoral Perspective, Kindle location 2227, (edited by David Gibson and Jonathan Gibson; Wheaton: Crossway, 2013), emphasis added

“IFBx”: A Definition

~ Bob Hayton ~ 4 Comments

Recently the question came up in a discussion group I’m a member in, as to what the term “IFBx” stands for. Defining that term is an interesting exercise and worthy of its own post.

I first heard the term from Ryan DeBarr, who was a regular at the FFF (Fighting Fundamentalist Forums) back in the day, and who had a blog back in the mid 2000’s. It stands for “Independent Fundamental Baptist extreme” or extreme IFB. I can’t remember all the details surrounding the use of the term, and I’m sure everyone uses it differently.

In my case, very soon after abandoning the IFB movement altogether, I came to realize that I was overstating things on my blog. I clarified my critique of fundamentalism to hone in on the IFBx part of fundamentalism more particularly. I have maintained since then (early 2006) that I do not believe everyone should abandon the IFB movement wholesale. There are healthy IFB churches and a positive trajectory to be found in many branches of the movement. Furthermore, Fundamentalism has much to teach Evangelicalism about the weightiness of truth and the importance of holiness. Far too often such matters are brushed off as “legalistic” without a second thought. That being said, there is much that is not healthy in IFB churches and particularly among those I would consider extreme fundamentalists.

To help flesh out more fully what I mean, I’m going to string together two excerpts from earlier posts that I think still capture the heart of what I believe should be understood by the term “IFBx”:

Fundamentalism describes the position of adhering to the fundamentals of the faith and also being willing to separate over these fundamentals. For independent Baptists, such separation usually extends to believers who cooperate with those who deny one or more of the fundamentals. And the movement dictates how such separation looks and around which personalities it centers.

Hyperfundamentalists, also known as IFBx, elevate cultural standards to the level of doctrine, and separate accordingly. Many leaders in this group exert an inordinate control over the lives of their followers, and demand an almost cultish loyalty. This group also maintains extreme positions, often holding to an almost-heretical KJV-only position.

Admittedly, the division between these two groups can be somewhat arbitrary. And we are obviously speaking in generalities. There are similarities between both groups, and that is part of the reason why I have left independent Baptist fundamentalism altogether. But the differences remain. And these differences can be very large and defining…

[excerpted from “Responding to Error: A Comparison Study between Fundamentalism and Hyperfundamentalism“]

The [branch of] fundamentalism I came from is often termed IFBx (extreme fundamentalism). I think the definition fits, although I tend to think an asterisk is called for. My alma mater, for instance, is not into the blatant man worship and ultra traditionalism which permeates those who rightfully own the IFBx label. They find Scriptural reasons (using sound hermeneutical methods, for the most part) for the standards and positions they adhere to. In fact, I am thankful for the emphasis on Scripture and a serious devotion to Christ that I inherited from this branch of fundamentalism.

It is the positions they hold and how tenaciously they hold them, which makes that branch of fundamentalism extreme. Some of the positions they hold, such as KJV onlyism and the teaching that women should not wear pants are extreme in the sense that there is so little clear teaching in Scripture which demands these positions. The few verses claimed to support them have other obvious interpretations available. Yet only one interpretation is allowed. Other positions which may have a larger Scriptural support, are held in such a way as to say that only their own interpretation is correct. If one is not pre-trib rapture, or if they hold to less than conservative music style, or if they hold to any form of Calvinism, they are not only wrong, but worthy of censure and separation. The broader movement of fundamentalism might limit fellowship to some degree over these issues, but they do not “write off” those who hold differing views to the extreme degree that IFBx fundamentalists do.

A further consideration here comes with regard to the extreme emphasis on loyalty and allegiance to personalities. IFBx fundamentalists view any departure from their list of required positions as compromise and disloyalty. This sector of fundamentalism also places an undue emphasis on authority. Any questioning of a position, however sincere and non threatening, is viewed as an attack and a threat to the leader’s ministry. Such a situation begs a complicit adherence to the authority’s list of do’s and don’ts and facilitates an unhealthy separation of external conformity and internal heart worship. With such a stress on outward conformity, it is easy to seek to gain acceptance by men while neglecting the matters of the heart. While the particular circles of fundamentalism I came from were not as extreme in this regard as other IFBx groups, they still hold an undue emphasis on loyalty and conformity, which again puts them as IFBx* in my book.

Within this branch of fundamentalism, there is no liberty to contemplate changing one’s positon on a point or two. Any capitulation from any small point is seen as a departure from fundamentalism en toto, and in reality a departure from the faith! Thus, any break from this branch of fundamentalism (at least a break made by someone who was whole-heartedly embracing all of the points to begin with) is necessarily very dramatic and often final. It also results in much pain in the one leaving. When one emerges from extreme fundamentalism, they do so with a lot of disorientation and a feeling that they will never fit in anywhere ever again! More than doctrinal positions and standards are left behind, one’s very identity is left behind. In a lot of ways, it is very similar to leaving a cult.

[excerpted from “A New and Improved ‘About This Blog’“]

Feel free to chime in and give your thoughts on what IFBx should or shouldn’t mean. Where are you in your assessment of the IFB movement, and more importantly, in your journey of faith?