And the most notable era of Scottish preaching was in the sixteenth and seventeenth centuries, they had great power. In fact, the strongest reformational preaching going on in Europe at that time was in Scotland, the great preaching of the Reformation in Scotland. For two centuries it lasted. And Blakey writing in 1888 points out that what made the difference in the sixteenth and seventeenth century in the preaching in Scotland was that the preachers viewed themselves…I like this, I never heard the phrase before…as warrior preachers…warrior preachers. And he says by that they meant that they believed that they were guardians and that any place where an assault came against the truth, they went to battle. They went to battle. I always wondered where I got this. But I guess some of that warrior mentality got down through the MacArthurs to me because that’s just how I think. If I see some area where I believe the truth is under assault, I feel like I need to run to that area and go to battle. That’s just the way I’m wired. At the same time, Blakey writes about the fact that there were more moderate preachers who wanted more love and tenderness and compassion and kindness and tolerance to be preached. They finally took over in the eighteenth century and you know the history, down went the church. And today in Scotland you’d look a long time to find anybody who preached any gospel at all. They were warrior preachers and they were guardians of the truth. And wherever the truth was being breached, or wherever the truth was being assaulted, they went to that front and engaged in battle. And this is one of those fronts for me. I run from front to front, as you know.
- John MacArthur, “Personal Commitment to the Church, Part 1″, sermon preached November 18, 2001
John MacArthur has been one of the important influences on my ministry, preaching and thinking. When I was still in college, I found out he was a hot potato amongst independent Baptists, and this made me even more curious about the man. For the most part, his ministry has edified and challenged me.
His approach of doing battle where the truth is under fire has also influenced me. I am thankful for the battles he has fought, particularly against easy-believism, seeker-friendly pragmatism, charismatic chaos, and attacks on the sufficiency of Scripture. In fact, I am thankful for many men who have fought other battles: Mark Dever against aberrant ecclesiology, Wayne Grudem against egalitarianism, Kevin DeYoung against emergence, John Piper against New Perspective, and a host of others who have fought against some threat to the faith. Though I seldom mention them when blogging, this is not because I do not appreciate their efforts. I have benefited from them, and some of their books sit in our church library. Far be it from me to try to say better what these men have already said. I’m happy to let their books and sermons do the most eloquent talking on those areas.
Instead, I have spent my blogging time trying to do battle on that front which seems to get less attention from these heavyweights: the trivialisation of Christian worship, the warping of the Christian imagination, and the secularisation of pulpit and altar. I choose a supplemental approach: I attempt to say what is seldom said, or said so quietly as to escape notice. I know that for those who know only my blogging voice, it can seem as if I have only one string on my banjo, and care to speak of nothing except worship. That’s a risk I’m willing to take, because blogging is not pastoring (though I do not cease to be one when I blog). For the wider Christian world, I would rather go to war on the front I think is most neglected: the Christian affections, and the development of right judgement about these things.
I am not naïve enough to think that worship is a neglected battleground altogether. However, what I see developing is a growing indifferentism to the battle. Some of this may be battle-weariness; some of it may be because some of the recognised names of evangelicalism, with widely divergent views on worship, have chosen to publicly partner in other causes. The message that some take from this otherwise healthy cooperation is that the worship wars do not matter, even though some of these men would not necessarily agree with that conclusion.
This urges me, as MacArthur puts it, to run to that front. And part of the lot of those who do battle on this front is to convince others that this is a real threat, and a real battle. Tough to do, when men of far greater brilliance and influence than this writer are seemingly not exercised over this. When the movers and shakers of evangelicalism don’t discuss the elephant in the room, it’s easy to dismiss people battling on the worship-front as extremists, legalists, hyper-separatists or schismatics. If the growing hegemony of the day is that the worship wars are nothing more than arguments over morally neutral preferences, you start to sound merely alarmist. If people are abandoning the battlefield in droves, you begin to appear pugnacious and belligerent.
I am heartened that I am not alone. On this particular front, apart from the writers on Religious Affections Ministries, men like Ken Myers, D.G. Hart, Paul Jones, Calvin Johansson, T. David Gordon, Ligon Duncan, Calvin Stapert, Peter Masters, and Carl Trueman are saying some of the same things. No, we are not identical in our criticisms or applications. But we’re on the same side of the trenches, at least.
There are plenty of other battles to fight, and I praise God for the soldiers leading the charge there. I may not be a brilliant marksman, but until convinced otherwise, I’m going to add my limited firepower to the fight for ordinate affections and appropriate worship of our God .