Archives For D. A. Carson

gaggingD. A. Carson, The Gagging of God: Christianity Confronts Pluralism  (Fifteenth Anniversary Edition; Grand Rapids: Zondervan, 2011), 184–88:

[P]artly under the impact of postmodernism, the various “schools” of Christian apologetics have an opportunity to draw closer together than they have usually been in the past.

At the risk of oversimplification, let us restrict ourselves to presuppositionalism, rational presuppositionalism, and evidentialism. All three labels are loaded, and various proponents mean slightly different things by them. Moreover there is a tendency, especially among more popular writers, to caricature the other positions. Thus:

(1) The presuppositionalist may charge the evidentialist with superficiality. You can line up evidence to support the truth of Christianity until you have exhausted yourself by your efforts, but no amount of evidence is sufficient to compel belief. Did not Jesus himself say that even if someone came back from the dead, they would not believe? Evidentialism simply does not understand the implications of human finitude or the profound noetic effects of the Fall—and both limitations are exacerbated by postmodernism. Continue Reading…

Martyn Lloyd-Jones once spoke with a group of medical students who complained that in the midst of their training and the ferocious work hours they really didn’t even have time to read the Bible and have their devotions and so on. He bristled and said, “I am a doctor. I have been where you are. You have time for what you want to do.” After a long pause he said, “I make only one exception: the mother of preschool-aged children does not have time and emotional resources.Continue Reading…

Six resources by D. A. Carson on assurance of salvation (all available from TGC as PDFs or MP3s):

  1. D. A. Carson and John D. Woodbridge, Letters Along the Way: A Novel of the Christian Life (Wheaton: Crossway, 1993), 15–25 (letters 2 and 3).
  2. D. A. Carson, “Johannine Perspectives on the Doctrine of Assurance,” Explorations 10 (1996): 59–97.
  3. ———. “Reflections on Christian Assurance,” in Still Sovereign: Contemporary Perspectives on Election, Foreknowledge, and Grace (ed. Thomas R. Schreiner and Bruce A. Ware; Grand Rapids: Baker, 2000), 247–76.
  4. ———. “The Johannine Letters,” in New Dictionary of Biblical Theology (ed. T. Desmond Alexander and Brian S. Rosner; Downers Grove: IVP, 2000), 351–55.
  5. ———. “The SBJT Forum: Granted that there are spurious conversions in the Bible, what criteria help us to discern that a profession of faith is genuine?The Southern Baptist Journal of Theology 5, no. 1 (2001): 78–81.
  6. ———. Five-part sermon series on 1 John.

Here’s how Don Carson recently replied to a question about suffering during a Q&A. (This is a lightly edited transcript from 13:37 to 14:40 in the audio file.)

  • We grew up in some of the suffering of French Canada.
  • I’ve had typhoid because I went to Africa and came within death’s door.
  • I’ve had two or three other diseases that have almost taken me out.
  • My wife’s had cancer that has almost taken her out. She didn’t expect to live to 50; she just turned 59.
  • But that’s part of the stuff of life, isn’t it? And if you’re a Christian leader, then sooner or later you go through situations in churches and relationships that are really tough. The most painful things I’ve ever borne are betrayals by Christian friends.
  • Continue Reading…

Don Carson answered that question recently for TGC’s blog.

He draws three inferences:

  1. We are likely to make exegetical and theological mistakes when we take any one of these passages and treat it as if it explains all suffering.
  2. In any suffering, or in any other event for that matter, God is doubtless doing many things, perhaps thousands of things, millions of things, even if we can only detect two or three or a handful. [Cf. Piper's tweet.]
  3. It follows that when we face suffering of any kind, we should use the occasion for self-examination.

Conclusion: “We sometimes observe that hard cases make bad theology. But easy, formulaic answers to questions of suffering are invariably reductionistic — and they make bad theology, too.”

Read the whole thing.

Many modern readers assume that slavery in the New Testament is equivalent to the race-based slavery of the African slave trade. While not defending the Greco-Roman institution of slavery, Tim Keller and Don Carson explain why it’s important not to equate it with the race-based slavery that we may be more familiar with.

Tim Keller

KellerTimothy Keller, Every Good Endeavor: Connecting Your Work to God’s Work (New York: Dutton, 2012), 213–14, 280–83.

Paul is speaking to servants and masters [in Ephesians 6:5–9], and this raises many questions in the minds of modern readers about the Bible’s depiction of the evil of slavery. While much can be said about this subject,* it is important to remember that slavery in the Greco-Roman world was not the same as the New World institution that developed in the wake of the African slave trade. Slavery in Paul’s time was not race-based and was seldom lifelong. It was more like what we would call indentured servitude. But for our purposes, think of this passage as a rhetorical amplifier and consider this: If slave owners are told they must not manage workers in pride and through fear, how much more should this be true of employers today? And if slaves are told it is possible to find satisfaction and meaning in their work, how much more should this be true of workers today? Continue Reading…

The January 2013 issue of Tabletalk interviews Don Carson. One of the questions is this:

Given the large quantity of high quality of work you are able to produce, what does your average workday and workweek look like?

Don answers (pp. 68–70, numbering and formatting added),

My schedule varies so much from day to day and from week to week that it is difficult to give you a realistic picture. Continue Reading…