"Christianity and Liberalism" by J. Gresham Machen

J. Gresham's "Christianity and Liberalism" addresses the topic of heretical, revisionist teachings and the damaging effect these bring within Christian churches. By 'liberal' Machen isn't referring to political liberalism but rather the introduction of revisionist, distorted views of the Scripture, such as questioning Biblical innerancy and the historicity of the Scripture. What's remarkable is that Machen wrote this back in the 1920's, but all of the liberal heresies that he addresses are just as much alive and well today. It isn't uncommon to find the pastor at a supposedly "Christian" church that denies important Biblical truths such as the virgin birth or even the resurrection of Jesus Christ. I'm reminded of a message I heard recently from pastor Phil Johnson, in which he rightly observed that the greatest threat to Christianity today isn't the raving atheist on the street, but rather the internal corruption of liberal teachers from within the church itself (the quote comes from Johnson message on the topic of pastoral shepherding, that's available here)

Machen draws the clear distinction between "Christianity" and "liberalism", identifying there is no such thing as liberal Christianity, but rather there is orthodox, confessionally-centered Biblical Christianity, at the core of which is gospel-centered faith in repentance and belief in the resurrected savior Christ Jesus, and any supposedly “christian” religious approach that detracts from that, or throws doubts into the historical claims of the Bible, particularly those that undermine the fundamental, historical tenants of Christianity, Machen rightly distinguishes as something other than Christianity, as another religion.

Machen addresses numerous liberal arguments made about the historicity of Scripture, miracles, teachings such as of the "universal fatherhood of God", attacks on the Pauline epistles, the work and person of Christ, the importance of doctrinal standards in the church, etc. It's a fascinating and relevant read for laypeople. Consider Machen's closing remarks, "There are congregations, even in the present age of conflict, that are really gathered around the table of the crucified Lord; there are pastors that are pastors indeed. But such congregations, in many cities, are difficult to find. Weary with the conflicts of the world, one goes into the Church to seek refreshment for the soul. And what does one find? Alas, too often, one finds only the turmoil of the world. The preacher comes forward, not out of a secret place of meditation and power, not with the authority of God's Word permeating his message, not with human wisdom pushed far into the background by the glory of the Cross, but with human opinions about the social problems of the hour or easy solutions of the vast problem of sin. Such is the sermon... Thus the warfare of the world has entered even into the house of God, And sad indeed is the heart of the man who has come seeking peace." (p. 179-180)

Reading Machen should spawn good questions for all Christians, and one should not be afraid to bring these up with your pastor. Ask the pastor/elders if the church is confessionally-centered, if it adheres to the historical creeds (such as the Apostles creed/Nicean creed) and the truths defined therein. Ask the pastor if the church adheres to the inerrant authority of the word of God. Ask if the church believes in and teaches the miracles of Christ, and especially the resurrection. If you don't get clear answers on any of these, then give careful consideration if you're actually a part of a Christian church, or instead within a liberal false-church that actually has no part of the true body of Christ.

"Christianity and Liberalism" is available at most online bookstores, but since it's in the public domain its also freely available electronically at sites like this.

You can also hear a free MP3 recording of the book here: http://reformedaudio.org/machen.html

For another example of the detrimental damages done by liberalism in the Christian church, also check out the recent testimony of a German Christian named Anita Kupferman and her exposure to “higher critical methodology” in some of German “theological” schools (her testimony can be read in HeartCry magazine, available for free here)

Romans 8:38 and Eternal Security

Here's a link to a message by Phil Johnson on eternal security. I will admit that the fifth point of Calvinism - the perseverance of the saints - remains the one of the five that I have the most trouble with. Even election I'm fine with, but the teaching that no genuine believer can ever leave the faith is one I do find myself wrestling with from time to time, especially when you know of people who, once vibrant in the faith, have let it lapse. Maybe the genuine faith wasn't there to begin with (1 John 2:19) but it still remains one of those I toss around in my head. Can one be a 4.5-point Calvinist? :)

Exodus 20:7

Here's a link to a sermon by Phil Johnson on the third commandment, and the usage of God's name with good taste and Biblical propriety.  In the message, Pastor Johnson talks about how using God's name lightly destroys reverence for what is holy and pure, and when you use God's name lightly or make jokes about Christ, what is reflected is a lack of fear for God and a defiance against the third commandment.

When you call yourself a "Christian", you are taking the name of the Lord and using it for yourself, and while there is nothing wrong with this, you need to ACT the way that Christ would have acted in order to be using the name correctly.  In the commandment, don't "take" the name of God talks about don't pick up/lift it up/use it in some form or fashion. To do it in vain means to do it in a purposeless, hollow way.  If you aren't actually speaking to God, or specifically referencing his name, you should not use it.

The commandment also branches out into flippant usage of swearing, not profanity, but expressions like "I swear on a stack of Bibles", etc. Jesus confronted the Pharisee's should avoid flippant oaths, and passages like James 5:12 that speak about "Do not swear" but let your "yes be yes", yet at the same time, there are places for solemn oaths (marriage, or oaths made to God.) All oaths are solumn promises in which we call God to be our witness.
 
God's name can also be used in vain in our thoughts and deeds.  To pray wrongly (superficial praying, or praying for the wrong thing) can also be seen as a misuse of the third commandment.  If you stand in corporate prayer in the church but instead just flip through the bulletin or think other thoughts, this is a form of taking the Lord's name in vain.  Singing praise songs without meaning the words, or thinking about something else, is misusing God's name. 
 
Even if praying carelessly or meaninglessly over a meal, the Lord's name is being misused.  Simply reciting Jesus' name at the end of the prayer doesn't make it more effective.  Prayer in Jesus name means praying for that which he approves, that is consistent with his character.

I Kings 17: 1-7

Phil Johnson has an excellent message posted online about the topic of Biblical manliness, using I Kings 17 specifically and the account of Elijah in the wilderness as a prime example of a manly Biblical figure. Living in the wilderness and surviving on the water of a drying creek and whatever the ravens delivered definitely counts as roughing it as far as I'm concerned.  In discussing the topic of "defeminizing the church", Pastor Phil points out the obvious fact that there are no "soft, effeminate" heroes of the faith. Even Jesus, often portrayed as the blue-eyed, meek-and-mild peace-lover, would in fact often provoke arguments and challenges to others, and wasn't afraid to bundle together a whip to drive out the money changers.  So we read how Elijah really stands out as one of the "tough-guys" of the Bible, wearing fur and leather and living in the woods under a juniper plant (which Pastor Phil describes as a scratchy, avoidable plant you wouldn't normally want to be under.)

With Elijah we see him initially appear on the scene, confront Ahab and pronounce no rain for three years. But then, instead of going into any other sort of action, he is then sent out to live three years in the wilderness, completely cut off from culture and society (in a situation similar to that of others in the Bible who also spent a measure of time in wilderness isolation, such as Moses and Jesus.) To us, this may look like wasted opportunity and wasted time to our carnal eyes, but this time in the wilderness was a time of trust, and a time of private instruction. Often the outworking of God's providence can seem to work to detriment in our eyes, but as was the case of Elijah, God used this time to develop and prepare Elijah for his ministry work. From this time of isolation, Elijah emerged with faith stronger than ever.

We can often question why God would work through situations and scenarios that we don't understand, such as trial and persecution, but God's providence often works in situations we do not understand to help develop and unfold our character, and to further strengthen us for His service.

Other Phil Johnson sermons

Contending for Christ: The Love and Loyalty of Charles Haddon Spurgeon

Phil Johnson has some very insightful and moving messages about the life of Charles Spurgeon. As far as church history goes, these lectures are fascinating and offer an excellent overview of Spurgeons life. There are six MP3's available here which are definitely worth checking out.