PRC Archives: YP’s Convention and Mystery Photo #1 of 2017

We are overdue for some pictures from the PRC archives! So, on this Friday we will have some fun and include TWO items – and make them into mystery photo contests too.

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The first is from the 1957 Young People’s Convention held in…. (You didn’t think I was going to tell you everything, now, did you? That’s part of your responsibility to find out.) But I am sure you will recognize some of these young people and members of the crowd in the photos above and below. Some are clear; others you will have to work harder at.

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The question with these photos is not only who are the people in the numbered pictures, but WHERE was the 1957 YPC held? And if you were an attender, let us know – and whether you made it into one of these pics!

Our second photo is a mystery PRC church building one. It’s in a folder by itself in the archives photo file cabinet. But it’s an important church from our past, so take a stab at it and see what you can guess.

mystery-prc-feb-2017

Have fun! Friday fun! Can’t wait to hear back! 🙂

Published in: on February 24, 2017 at 2:26 PM  Comments (2)  

The Presbyterian Philosopher, Gordon H. Clark – An Introduction

presby-philosoper-clark-douma-2017Today I want to return to the new biography by Douglas J. Douma on Gordon H. Clark, titled The Presbyterian Philosopher: The Authorized Biography of Gordon H. Clark (Wipf & Stock, 2017. 292 pp.).

You may recall that a few weeks ago when I received notice of the release of this book from the author, I did a brief blog post highlighting it. I have now received my review copy and the extra copies I ordered for the Seminary bookstore (available for purchase). I have started to delve into the book and am pleased with what I read so far.

I knew a little about Clark, especially, as I pointed out before, because of his connection to Herman Hoeksema and the PRCA. But I am intrigued by his philosophy and theology and interested in learning more about him as a Presbyterian churchman and as a person as well.

For today, I pull a few quotes from the introduction, where Douma gives his reason for writing about this man and his importance in his day and for our time. Here is one question and his answer:

What, then, did Clark believe? Why should Christians, particularly Christian theologians, wrestle with his philosophy and apply his insights? Clark provides perhaps the best philosophical understanding of Protestant Christianity. For its breadth and depth, his work can be difficult at times. He challenges us to question basic assumptions of the world, and of our faith, and he forces us to think in a rigorous, logical fashion (p.xx).

After laying out the broad “contours of Clark’s philosophy,” Douma points to the heart of Clark’s philosophical theology. His view of knowledge and the understanding of the world about him was not based on empiricism (observation and analysis), nor on rationalism (pure logic and reason), but on God’s revelation in Scripture. Concerning this the author writes,

The philosophy of Gordon Clark has been called Scripturalism because of his reliance on the truth of Scripture as his fundamental axiom or presupposition. Stated simply, his axiom is ‘The Bible is the Word of God.” Scripturalism teaches that the Bible is a revelation of truth from God, whom Himself determines truth and is the source of all truth. In this theory, the propositions of Scripture are true because they are given by inspiration of God, who cannot lie. For Clark, the Bible, the sixty-six books accepted by most Protestant churches, is a set of true propositions. All knowledge currently available to man are these propositions along with any additional propositions that can be logically deduced from them (xxi).

In addition to this fundamental axiom, Clark was also a dedicated Presbyterian confessionalist, subscribing to and promoting the historic creed of Presbyterians. About this says Douma,

As much as the story of Gordon Clark connects with American Presbyterian history, the philosophy of Gordon Clark engages the most important Presbyterian confession, the Westminster Confession of Faith. Time and again in Clark’s life and works, his commitment to the system of belief described in this historic document is revealed. …The Confession set the boundaries for Clark’s philosophy beyond which he would not strive to venture (xxiii).

And though these commitments to Scripture and the Confession brought him into inevitable controversy wherever he went and taught, “Clark remained convinced of the truth of the system of doctrine contained in the Westminster Confession of Faith, a truth centered in biblical revelation alone” (xxiii).

And so Douma points us to the significance of Clark for our own time:

Clark’s true import, however, is that, in an age of increasing secularization and rising atheism, he put up an intellectual defense of the Christian faith. This faith, he believed, was a system. All its parts linked together, a luxury of no other philosophy. The Scriptures exhort us to ‘be prepared to give an answer to everyone who asks you to give the reason for the hope that you have ‘(1 Peter 3:15). This requires that we love God fully with our minds and study His Word. Only from God’s revelation can we be assured of the truth of our reasons (xxiv).

That’s sufficient introduction to Clark for this post. I trust you see from this introduction that Clark has much to say to our age and generation. Until next time, perhaps it is time for you to be exposed to Clark’s Scripturalism.

Listen Up! How to Listen to Sermons (4)

listen-up-ashAt the beginning of this new year we are examining a booklet that instructs God’s people in how to listen to sermons. The booklet is titled Listen Up! A Practical Guide to  Listening to Sermons (Good Book Co., 2009), written by Christopher Ash.

Lest we lose the “big picture”, let’s put before us again the seven main points Ash makes in the book – the “seven ingredients for healthy sermon listening,” as he calls them:

  1. Expect God to speak
  2. Admit God knows better than you
  3. Check the preacher says what the passage says
  4. Hear the sermon in church
  5. Be there week by week
  6. Do what the Bible says
  7. Do what the Bible says today – and rejoice!

We have considered in past weeks #s 1-3; tonight we consider #4 – “hear the sermon in church.” This may seem so obvious to us, but Ash makes another important point here, especially in light of our day of “virtual” church (concerning which he says “there is no such thing”!) and private “digital” listening to sermons via the Internet anytime we want, maybe sometimes in lieu of the Word in church on Sunday with God’s people.

“So what” you say? Listen up! as Ash reminds us why we must “hear the sermon in church.”

…The normal place for preaching is the gathering of the local church. We are to hear sermons as a people gathered together; they are not preached so that we can listen to them solo later.

…This church was defined by the call of the word of God to gather under the word of God. It began when God said to Moses: ‘Assemble the people before me to hear my words” (Deuteronomy 4 v 10). This set the standard shape and pattern for the people of God, who are gathered by the word of God (God takes the initiative to summon them, and us) and gathered to sit together under the word of God (‘to hear my words’), to be shaped together by His word. God’s purpose is not to shape a collection of individuals to be each like Christ, but to form a Christlike people.

We may even say that preaching is properly done only when the people of God in a local church gather. When we listen to an MP3 recording of a sermon, we are not listening to preaching, but to an echo of preaching in the past (pp.12-13).

Do you see the biblical basis for what Ash says? Do we see the pattern God set for us? But there are practical reasons why we need to hear the word together too. I like what Ash says next:

When we listen to a sermon together, we are accountable to one another for our response. Hearing while gathered is significantly better than hearing alone.

…When we listen together, you know what message I’ve heard, and I know what message you’ve heard. I’ve heard it. You know I’ve heard it. I know that you know I’ve heard it! And you expect me to respond to the message, just as I hope you will. And so we encourage one another and stir up one another to do what the Bible says. By being with you, I make it easier for myself to respond the way I know I ought to respond. …If I pay no attention to the sermon I heard with you sitting beside me, you will know, and I would hate you to know I wasn’t listening!

When we listen together, we respond together… (pp.13-14).

Isn’t that a valid point? And a very practical one? I need you to help me listen to the Word preached properly. And you need me. And so we need to be in church together to hear the Word together.

Let that truth help us prepare for worship tomorrow. Including the determination to be there. In church. Next to you. I’m going to pray for the preacher and for God’s blessing on the Word he brings. And for you as you hear. Will you pray for me? We are in this “together.”

Prayers of the Reformers (19)

prayersofreformers-manschreckFor this fourth Sunday of the new year we post another prayer from the book Prayers of the Reformers, compiled by Clyde Manschreck and published by Muhlenberg Press (1958).

This is a prayer or hymn of Martin Luther and is taken from the section “A Calendar of Prayer.” The German title is “Es Wollt uns Gott genaedig sein,” taken from the first line.

You will find these words to be fitting for our worship today as well as for our life and labors in the week ahead.

May God unto us gracious be,
And grant to us His blessing;
Lord, show Thy face to us, through Thee
Eternal life possessing:
That all Thy work and will, O God,
To us may be revealed,
And Christ’s salvation spread abroad
To heathen lands unsealed,
And unto God convert them.

Thine over all shall be the praise
And thanks of every nation,
And all the world with joy shall raise
The voice of exultation.
For Thou the sceptre, Lord, dost wield
Sin to Thyself subjecting;
Thy Word, Thy people’s pasture-field,
And fence their feet protecting,Them in the way preserveth.

Thy fold, O God, shall bring to Thee
The praise of holy living;
Thy Word shall richly fruitful be,
And earth shall yield thanksgiving.
Bless us, O Father! bless, O Son!
Grant, Holy Ghost, Thy blessing!
Thee earth shall honor – Thee alone,
Thy fear all souls possessing.
Now let our hearts say, Amen.

Luther, 1524

This hymn has also been set to music by J.S. Bach, which you may find here along with a different English translation. For one version available on YouTube, see below.

Listen Up! How to Listen to Sermons (2)

listen-up-ashThe last few weeks we have begun to examine a short booklet that instructs God’s people in how to listen to sermons. The booklet is titled Listen Up! A Practical Guide to  Listening to Sermons (Good Book Co., 2009) and is penned by Christopher Ash.

Once more let’s get before us the seven main points Ash makes in the book – the “seven ingredients for healthy sermon listening,” as he calls them:

  1. Expect God to speak
  2. Admit God knows better than you
  3. Check the preacher says what the passage says
  4. Hear the sermon in church
  5. Be there week by week
  6. Do what the Bible says
  7. Do what the Bible says today – and rejoice!

Tonight, to help us prepare for hearing the Word of God tomorrow, let’s “listen up” as Ash instructs us in that second ingredient – “Admit God knows better than you.” As you will see, also this “ingredient” has to do with the authority of the message the faithful preacher of God’s Word brings; but more than that, it also has to do with the content of that message.

…What we really want [Ash means, by nature] is for the Bible to tell us we’re ok, what we’ve done is ok, and what we believe is ok.

But it isn’t ok. It’s not at all ok. Far from coming to the Bible as a clean sheet, I come to the Bible as a thoroughly messed-up person, unable to think straight, speak right or act as I ought. That means I must expect the Bible to call me to repentance and not reassure me that I’m ok. It will never make me comfortable or complacent in my sin.

…Faithful Bible teaching will always cause offence.

…The voice of God spoken by a faithful Bible teacher will get under my skin. It will cut to the core of my being (Hebrews 4 v 12, 13). It will challenge me to ‘get rid of all moral filth and the evil that is so prevalent and humbly accept the word planted’ in me (James 1 v 21). And I mustn’t expect to like it. Sometimes I may even feel insulted.

Concerning which the author concludes:

To listen humbly is to be realistic about this. What is more, it is to recognise that there is more than one way to evade the challenge of the Bible. The simple way is just to say: ‘The Bible is wrong. I don’t agree with it, and that’s all there is to say.’ But the more common way in Christian circles …is to find a clever way to reinterpret the Bible so that I can persuade myself that, although I must admit it looks as if it challenges me, in fact it doesn’t. This preserves my impression of piety while safeguarding my rebellion against God….

Which brings this closing point: “…To listen humbly is to admit that the Bible is right and I am wrong, that God is God and I need to change” (pp.7-8).

Will we listen humbly to the Word preached tomorrow and let it convict us that God is right about us and we are wrong?

Dr. Klaas Schilder and the PRC

The PRC Seminary’s 2017 Interim course ends today. Prof. R. Dykstra, by rotation, taught his course on the Schism of 1953, that tragic but necessary rupture that occurred in the PRC over the doctrine of the covenant of grace and the nature of salvation (conditional or unconditional; general or particular).

Much of that history involved Dr. Klaas Schilder (1890-1952) of the Netherlands, himself ousted from the State Church in the Netherlands in the 1944, following which he helped found the Liberated Churches that same year (Canadian Reformed and American Reformed in N. America).

Schilder was an opponent of common grace, which in part caused him to be befriended by Rev. Herman Hoeksema and prompted visits to the U.S. and conversations with PRC leaders in 1939 and 1947. However, on the doctrine of the covenant he and Hoeksema parted. Because of Schilder’s influence on many PRC ministers, his conditional theology was instrumental in the schism in 1953.

Prof. Dykstra gives out many handouts for his class on this history, both original and secondary sources. He (and his classes!) also enjoy visuals, including pictures. So I gathered what we had in the PRC archives, scanned them, and sent them to him for use in his PowerPoint presentations.

Today I share them with you as well, including a brand new one that came in this week from the T. Newhof family – thank you!

We will start with that one, since it is one of the largest and clearest pictures of Dr. K. Schilder that we have, and because it relates to the first visit he made to the U.S. and the PRC in 1939. It shows him sandwiched between Rev. George Lubbers (minister in Pella PRC at the time) and Rev. William Verhil (minister in First PRC, Edgerton, MN at the time) next to the old Doon PRC in Doon, IA.

lubbers-schilder-verhil-1939

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This is also a new one, compliments of Mark Hoeksema, showing his grandfather and grandmother (Rev. Herman Hoeksema) at a private picnic with Dr. K. Schilder.

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Dr. K. Schilder with Rev. Gerrit Vos in the mountains of S. California

kschilder-pics-apetter-la-zoo
Dr. K. Schilder with Rev. A. Petter (minister in Bellflower, CA PRC at the time) at an outing at the Los Angeles, CA zoo.

kschilder-pics-theol-conf-1947
Dr. K. Schilder (just to the right of Rev. H. Hoeksema and Rev. G. Ophoff in the front) and PRC ministers and elders at the Theological Conference held at First PRC in Grand Rapids, MI on November 6, 1947.

In March of 1952 Dr. K. Schilder died suddenly, prompting this brief but warm memoriam in the Standard Bearer from the pen of the editor, Rev. Herman Hoeksema:

Early this morning, March 24, I received a telegram from my friend, Arnold Schildre at The Hague, informing me that his brother Klaas, the well-known Dr. K. Schilder had on the previous day, Sunday, March 23, passed into his eternal rest.

I was deeply shocked.

For although I certainly did not agree with him in regard to the question of the covenant and the promise, I nevertheless esteemed him for his work’s sake, esteemed him, too, as a highly gifted scholar, and, above all, as a brother in Christ.

And now Dr. Schilder is no more.

It would seem to us that his work was not finished.

Certainly, he himself cannot have been aware of the fact that his end was so near. At least, if we consider the very elaborate set-up of his work on the Heidelberg Catechism (he was writing) on the tenth Lord’s Day), he must have felt that he still had many years of labor before him.

But the Lord took him out of his busy sphere of labor and pronounced it finished, nevertheless.

May the Lord comfort the bereaved family, with whom we express our heartfelt sympathy.

And may He teach us so to number our days that we apply our hearts unto wisdom.

H.H.

The Latest PRC Seminary Journal

Though a few months late, the November 2016 issue of the PRC Seminary’s Theological Journal is now out.

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The digital version has been available for a few weeks now, while the print version became available the first week of January (the other digital versions will be forthcoming). Both domestic and foreign copies have now been mailed out. If you are on our mailing list, you should be receiving your copy soon. If you would like a copy mailed to you, let us know. And if you would like to pick up a copy at the Seminary, feel free to do that too.

The PRTJ’s editor, Prof. R. Cammenga, introduces the issue with these comments:

Editor’s Notes
This issue of the Protestant Reformed Theological Journal is the first issue of volume fifty. That, certainly, is a milestone! For fifty years, without interruption, the Lord has made it possible for the Protestant Reformed Seminary to publish two issues per year of its theological journal. Founded in 1966, at a time when the seminary was housed in the basement of the First Protestant Reformed Church, located on the corner of Fuller Avenue and Franklin Street, the first issues were a “testing of the waters” to determine whether there was sufficient interest to warrant continued publication. From the enthusiastic reception of those first issues to the present day, the PRTJ continues to occupy a place on the shelves and in the hearts of those who love the heritage of the Reformed faith. After fifty years, PRTJ continues to publish scholarly theological articles that set forth and defend the Reformed faith, as that faith has been delivered to the Protestant Reformed Churches and preserved and developed in her seminary. And after fifty years, we continue to be one of the only theological journals that does not charge its subscribers an annual subscription fee. The costs of publication and mailing are covered by the generous donations of the PRCA and our readership. To you who regularly contribute, we express our thanks.

You will find this issue to be similar in content to previous issues. We include a slate of articles, two by members of the faculty of the Protestant Reformed Theological Seminary, one by a fourth-year seminary student, and one by a recent guest speaker. That guest speaker was the Reverend Thomas Reid, librarian and occasional lecturer at the Reformed Presbyterian Theological Seminary in Pittsburgh, PA. This past Spring, Mr. Reid gave two outstanding lectures to the faculty and student body of the Protestant Reformed Seminary on the history and struggles of the French Reformed church. We judged the lectures to be worthy of wider distribution and he has kindly consented to prepare them for publication. For a number of reasons, brother Reid has a special interest in the French Reformed church, including the fact that his wife Geneviève traces her roots to the French Reformed. The first of those two lectures, “The Battles of the French Reformed Tradition,” is included in this issue of PRTJ. His second lecture focused on one of the important recent theologians of the French Reformed church, Auguste Lecerf. Look for that lecture to be included in the April 2017 issue of PRTJ.

Included in this issue is also the translation of the sermon preached by the Reverend Simon Van Velzen on the Lord’s Day following the death of Reverend Hendrik De Cock, the father of the Dutch Reformed reformation movement known as the Afscheiding. The sermon text was Revelation 14:13, “And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.” The sermon is a sound, moving, exegetical work, full of practical application—exemplary in so many respects. The sermon was translated by the late Marvin Kamps. He was so captivated by the sermon that he translated it and submitted it for publication in our journal, convinced of its value for as wide an audience as possible. We agree. To our knowledge, it has never before been translated from the Dutch in which it was originally preached and transcribed.

And, of course, included in this issue of PRTJ are a number of book reviews. These are books that will be of value to seminary students, ministers, and professors of theology, not only, but to the informed Reformed believer who desires to stay abreast of the latest publications promoting—at least, hopefully—the Reformed faith and worldview. This is always a worthwhile section of our journal, and I am sure you will find it so in this issue as well.

Read and enjoy!
Soli Deo Gloria!
—RLC

It’s not too late to get started with your reading! As you will see, all of the articles are worthy of your attention.

The books reviewed in this issue are as follows:

  • Bolt, John. Bavinck on the Christian Life
  • Engelsma, David. Christianizing the World:
    Reformed Calling or Ecclesiastical Suicide?
  • Gordon, T. David. Why Johnny Can’t Preach:
    The Media Shaped the Messenger
  • Owen, John. Communion with the Triune God
  • Roberts, Dewey. Historic Christianity and the
    Federal Vision: A Theological Analysis
    and Practical Education
  • Sheers, Janet Sjaarda. Ministers of the
    Christian Reformed Church and
    Classical Assembly 1857-1870;
    General Assembly 1867-1879; and
    Synodical Assembly 1880:
  • Wielenga, B. The Reformed Baptism Form:
    A Commentary

Listen Up! How to Listen to Sermons (Intro)

One of the short books (really a booklet) I am reading this year is that by Christopher Ash, titled Listen Up! A Practical Guide to  Listening to Sermons (Good Book Co., 2009).

listen-up-ashYes, this is indeed a book on how to listen to sermons, because in the words of the author “there are books and courses to help people preach sermons… [lots of them, I might add!] but I’ve not read anything written in the last 200 years on how to listen to sermons” (p.2).

We expect good preaching of our pastors. That is as it should be. They are so trained during all the years of their Seminary education. Preaching is the heart and core of their work, as required by the Lord Himself. The King demands the best of His heralds – clear, accurate, powerful proclamation of His message. We know the standards are high – in the minds of elders and congregations too.

But we are often soft on ourselves as hearers of the Word. What we demand strictly of our preachers, we relax for ourselves. But that is not right. If what we believe preaching to be is true, then our standard for hearing ought to be just as high as it for making good sermons.The King demands the best of those who receive His message too.

If I may put it that way, listening to sermons is simply the other half of preaching. Without good listening – that is, without diligent, faith-ful, obedient hearing of the Word of God through the preacher – the best preaching does not profit us. In fact, it does the opposite: it hardens us and renders us inexcusable before the Lord, more ripe for judgment (condemnation). Yes,that’s hard, but it’s true. The Word of God says so.

So, some help in learning how to listen to sermons (better) is in order, no matter how long we have heard them and how experienced we may be in discerning good ones from not so good ones (Yes, I am being charitable. I was once on the other end.). Ash’s little book is a place to start, so we will work our way through it this year.

His first section is headed by the words “seven ingredients for healthy sermon listening.” Here they are listed in order:

  1. Expect God to speak
  2. Admit God knows better than you
  3. Check the preacher says what the passage says
  4. Hear the sermon in church
  5. Be there week by week
  6. Do what the Bible says
  7. Do what the Bible says today – and rejoice!

Ash then has a short section on how to listen to bad sermons (Bet you can’t wait to get to that part!). He ends with a page giving seven (7) “suggestions for encouraging good preaching.”

Now you have the “big picture.” In this short introduction, let’s ask ourselves two questions:

  1. Did you pray for your pastor’s sermon preparation this week and will you pray for him tomorrow as he enters the pulpit?
  2. Will you pray for yourself (and for your wife, if you are married, and for your children, if you have them) and for your (and their) listening tomorrow?

We may start tonight. Let us do so.

How Should We Remember God? – David Mathis

tt-dec-2016You may recall that the December issue of Tabletalk carries the theme of “Remembering God.” That theme is worked out in several featured articles, one of which is “How Should We Remember?” by David Mathis.

Mathis concerns himself with the means of remembering God, the practical ways in which we learn repeatedly not to forget our God but faithfully to recall His wonderful works and ways toward us. In the author’s words by way of summary, “His primary avenues for sacred remembrance are these: hearing His voice, having His ear, and belonging to His body.”

It is that last one we wish to focus on with you today. It is so easy to forget God by forgetting the important place He has given us in the body of His Son, the church of Jesus Christ. Mathis reminds us of this indispensable means for remembering God in his last two sections.

Read them; remember and use this means. And by living faithfully in the church may we chiefly remember our God and His amazing grace to us.

Fellowship: Belong to His Body

Third, and perhaps most overlooked in our day as a vital avenue of remembering God, is the community of fellow Christians in the local church. Let it be said loud and clear that other believers are an essential, irreplaceable means of edification in our lives. Most of our lives are not spent bent over our Bibles and on our knees in private prayer, but most of us do rightly spend a massive portion of our daily lives with other people. And, it is hoped, some of those people, whether family or coworkers or in whatever avenue of life, are fellow believers who can be not only acquaintances but God’s willing instruments in the ongoing delivery of His grace into our lives.

Whether it’s a word of spiritual encouragement, a memorized or paraphrased verse, a probing question, a kind corrective word, or the simple invitation to pray together, we need real-life relationships with fellow believers who know us well enough to direct both encouragement and challenge into the specifics of our lives. The Christian life is a community project.

The Most Important Habit

Chief among the many good habits we can cultivate under the banner of fellowship is corporate worship. The reading and preaching of God’s Word come together with corporate prayer and receiving His grace in the sacraments of baptism and the Lord’s Supper within the context of worshiping Jesus together.

You might say that the coming together of Word, prayer, and fellowship in corporate worship makes it the single most important habit of the Christian life. It is the vital spark plug of faithfulness. Your Christian life will soon become famished and anemic without corporate worship and its unique banquet of spiritual blessings to be received in active faith.

Source: How Should We Remember? by David Mathis

The State of Theology – Ligonier

tt-dec-2016This month’s Tabletalk includes  an interview with Ligonier Ministries’ Chris Larson and Stephen Nichols about the 2016 survey Ligonier did on the “state of theology” in America.

It is a revealing study, as you might imagine. It is designed to be useful for churches and ministries, and I believe it ought to be looked at by the PRC as well. If we are going to do outreach and missions in this country, we have to know where people are at theologically in this time.

If you have not heard of this report before, you will want to read this interview and then visit the special website on the survey that was conducted.

Below is a portion of the interview; find the rest at the Ligonier link beneath the quote.

Tabletalk: Why did Ligonier do the State of Theology survey?

Stephen Nichols: One of the cardinal rules of giving a speech is “Know your audience.” Back in 2014, we partnered with LifeWay Research to conduct a survey of the theological beliefs of three thousand Americans. We decided to undertake the survey again in 2016 and expand the visualization of the data into a new website, TheStateOfTheology.com. Our ultimate purpose for this survey is to help churches, Christian ministries, and Christians live as the body of Christ in our place and in our time.

Chris Larson: Dr. Sproul has said often, “Everyone’s a theologian.” And the point he is making is that everyone has an opinion on theological matters, but not all opinions are created equal. Some are right, some are not. This study demonstrates the stunning gap in theological precision and awareness throughout our nation. We are a ministry that seeks to serve the church by providing helpful resources that God’s people can use as they grow as disciples of Jesus Christ. This ongoing survey can be used to focus our aim as Christians as we proclaim the light of God’s truth to a darkened world. We believe it is essential to know the core beliefs of Americans and share those findings freely with pastors and church leaders.

One of the most significant questions in the survey concerned beliefs about Jesus Christ. This is what the men say on that:

A third question involves the identity of Christ. Actually, we can look at two questions and see some significant theological confusion. When asked if Jesus is truly God and has a divine nature and if Jesus is truly man and has a human nature, a strong majority of 62 percent agree. Six out of 10 Americans think Jesus is the God-man. Yet, consider this. When asked if Jesus is the first being created by God, 53 percent agree. This is a contradiction. To say Jesus is created by God is to deny His divine nature and to deny that He is truly God. To say that Jesus is the first created being is actually to repeat a heresy that echoes through the early centuries of the church, the heresy of Arianism. The answers to this question reveal that this old heresy is still prevalent. When put over and against the question that asks if Jesus is truly God, this question also reveals how confused Americans are on essential issue of the identity of Christ. “Who do you say that I am?” was a question Jesus Himself asked. We must point people to the right answer.

Source: The State of Theology by Various Teachers