From the new preamble to Biblical Seminary’s doctrinal statement:

[W]e think the best way to know what we believe is to come among us and see how we live. Do we love God and others wholeheartedly? Is it our mission in life to join together to become more like Christ and share his love with others? Do we dwell in the Word and let the Word and Spirit transform us? Do we care for the poor and downtrodden? Do we embrace others who embrace Christ?

Biblical is a community that affirms a generous orthodoxy in the Reformed tradition.

Elsewhere (e.g., here, here, here, and here) I discuss how the phrase "generous orthodoxy" is used by Biblical Seminary theology professor John Franke, and in the emerging church movement, the Seminary’s newly chosen constituency. It is syncretistic (thus idolatrous) and ecumenical, thus not orthodox (much less reformed), therefore not generous at all. The Seminary’s "generous orthodoxy" gives a negative answer to the question, "Do we love God and others wholeheartedly?" What is the Biblical basis for this conclusion?

In Deut 13:1–3, Moses tells Israel that if a miracle working false teacher arises who tries to seduce them to the worship of other gods, they should realize that in this event "The Lord your God is testing you to find out if you love the Lord your God with all your heart and with all your soul." Their required response is first of all, not to listen. Secondly, they are to stone him to death: "So you shall purge the evil from among you" (v. 5). Two other scenarios of apostasy are given in this chapter. Vv. 6–11 describe a case where a close friend or family member entices to idolatry. Again, the required response is two-fold; (1) do not yield, to follow them into idolatry; (2) do not conceal them, but deliver them up to be put to death, so that "all Israel will hear, and be afraid, and will never again do such a wicked thing among you" (v. 11). Vv. 12–18 describe a case where the initial enticement to idolatry is successful, and a whole city turns to idolatry. Israel was required to treat that city like Joshua treated Jericho; only then will the Lord "turn from his burning anger and show mercy to you, and have compassion upon you" (v. 17).

So we see that the Lord tests his people’s love for him by allowing false teachers to come among them, to seduce them away from faithfulness to their heavenly Bridegroom. Paul assured the Ephesian elders, "Savage wolves will come in among you, not sparing the flock. And from among your own selves men shall arise, speaking perverse things, to draw away disciples after them" (Acts 20:29–30). Jesus warned us that such wolves wear sheep’s clothing (Matt 7:15); strange then, that we expect them to appear as wolves, not sheep.

Granted, no one at Biblical Seminary is saying, "Let us go and worship other gods." Wolves in sheep’s clothing wouldn’t be so blatant.

In the scenarios of Deuteronomy 13, the temporal lives of the Israelites was at stake; the continued existence of Israel as a nation. The New Testament makes clear that the stakes are much more serious than that, since they are eternal. We might think otherwise, that idolatry is less serious now, since the church is not supposed to be putting people to death as the Israelites were. Such would be a serious mistake: the capital punishment required for idolatry is merely a token of the eternal fate that awaits idolaters, a fate from which those who have come to know Christ have been spared.

The Israelite would be tempted to show pity for the idolater (v. 8), but such "generosity" would actually be hatred towards his neighbors, as it would put the whole nation at risk of God’s judgment. It is even less generous in light of the consequences of dying in our sins. A "generous orthodoxy" that includes idolatry is thus not only a failure to love God, it is hatred towards our neighbors.

Action was required of the Israelites: "If you hear . . . you shall investigate thoroughly" (vv. 12, 14). You have heard, and so you have a responsibility.  Your love for God is being tested.

To hear a couple of expositions of Deuteronomy 13 from June 2005, click on the links below (or right click to download). The first focuses on Deuteronomy 13 in its Old Testament context, while the second looks at Deuteronomy 13 in light of the incarnation, the ministry of Jesus, and then moves on to how we apply it in the church (primarily from 1 Corinthians 5). You might say that this web site is part 3.  It has been started out of our love for God and our neighbors.

Links:

The Love Our God Requires (part 1; Deuteronomy 13)

The Love Our God Requires (part 2; Deuteronomy 13, 1 Corinthians 5)