• Scotland and the Birth of the United States Article by Donald Fortson

    FROM TABLETALK | March 2014

    Scottish Presbyterianism, with its robust theology, disciplined government by elders, and strict piety, would significantly influence America through the waves of Scots-Irish immigrants that became the backbone of the Revolutionary era. Descended from lowland Scots, the Ulster Scots had begun settlement in northern Ireland during the reign of James VI and I, eventually organizing themselves into presbyteries within the established Irish Anglican Church. The Scots-Irish were required to pay taxes to support the established church; only in America would they eventually be free to practice their Presbyterianism within the context of complete religious liberty. The great American Presbyterian pioneer was … View Resource

  • Theology Has Consequences Article by R.C. Sproul Jr.

    FROM TABLETALK | April 2006

    Richard Weaver first made a name for himself when he published his seminal work, Ideas Have Consequences. It is a brief work with ideas that are still reaping consequences. He was to the secular academic world something of a Francis Schaeffer, introducing thousands to the concept of worldview, arguing that what we think about little things, more often than not, is determined by what we think about big things. Weaver demonstrated how a modernist worldview was not something academia simply studied, but it was instead something that shaped academia. Indeed, modernism is academia’s mother. You wouldn’t have the latter … View Resource

  • Confounding the Postmodern Mind Article by Gene Edward Veith

    FROM TABLETALK | March 2006

    Back in the last century, lots of churchmen were intimidated by modernism — with its triumphant science, dogmatic rationalism, and trust in progress. They figured that if Christianity is going to survive, it has to adapt to the times and to the new cultural climate. So modernist theologians jettisoned the supernatural claims of Christianity, from the miracles of Scripture to the resurrection of Christ. Such teachings, they assumed, were old, the products of a less-enlightened way of thinking, and were not credible to “modern man.” Thus, Christianity needed to be updated, recast so as to accord with modern science and … View Resource

  • Machen’s God-Centered Vision Article by John Piper

    FROM TABLETALK | March 2006

    J. Gresham Machen wielded his powers against modernism as an historian and as a student of the New Testament. He argued on historical grounds that from the beginning the church was a witnessing church (Acts 1:8) and a church devoted to the apostles’ teaching. In other words, her life was built on events without which there would be no Christianity. These events demanded faithful witnesses who tell the objective truth about the events, since they are essential. Moreover, the life of the church was built on the apostles’ teaching (Acts 2:42), the authoritative interpretation of the events. Thus Machen’s response … View Resource

  • Faithful Vigilance Article by W. Robert Godfrey

    FROM TABLETALK | March 2006

    Paul warned the elders of the church in Ephesus about the critical need for them to be vigilant: “Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood. I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking twisted things, to draw away the disciples after them. Therefore be alert…” (Acts 20:28–31). This apostolic warning was not just for the … View Resource

  • Holding the Line Article by D.G. Hart

    FROM TABLETALK | March 2006

    American Protestantism split in two during the 1920s and has not been the same since. In denominational controversies, especially among Presbyterians and Baptists, and in courtroom debates over teaching evolution in public schools, the once unified front of mainline Protestantism, a constituency that included Congregationalists, Presbyterians, Episcopalians, Baptists, Methodists, Disciples, with some Lutherans on the fringes, divided into evangelical and liberal halves. Not until the 1940s, with the formation of the National Association of Evangelicals, would the more conservative side achieve the institutional coherence that characterized the mainline through the Federal Council of Churches (which in 1951 became the National … View Resource

  • The Liberal Agenda Article by R.C. Sproul

    FROM TABLETALK | March 2006

    When any discussion develops concerning Christianity and liberalism, it is crucial that one gives a proper definition of liberalism. The term liberal can mean anything from being free in one’s thinking to being a proponent of the latest fad in the realm of theology or any other ideology. The term liberal shifts with the sands of time in as much as yesterday’s liberal may be considered today’s conservative without changing views. However, when we speak of liberalism in the field of theology, we are not thinking of a frame of mind or a philosophical bent but a distinct historical movement … View Resource

  • Passionate Complacency Article by Burk Parsons

    FROM TABLETALK | March 2006

    Sir Edmund Burke is quoted as having said: “The only thing necessary for the triumph of evil is for good men to do nothing”— a true statement indeed. For as the history of civilization has shown, when we stand by and do nothing, that which is evil always seems to gain the victory. However, as the people of God, we understand that evil is not some sort of impersonal entity that exists outside the heart of man. In fact, evil is at the very core of natural man’s being after the fall. We also understand that in our natural condition, … View Resource

  • Church Growth—the Movement of the Nineties Article by Os Guinness

    FROM TABLETALK | January 1992

    The King is dead! Long live the King!” As with royalty earlier, so with popular movements and trends today —the passing of one signals the prevailing of another. Thus in the early 1990s the Christian Right is clearly on the wane, succeeded as a nationally important religious movement by the church-growth movement. Will this new movement achieve its ambitious goals? Will it change the landscape of American religion? Can the secrets of successful superchurches be carried over to small local churches? Any movement that hits Time and Christianity Today simultaneously deserves not only to be noticed but understood and assessed, … View Resource