Friday, December 31, 2010
"Many people make it their policy to not talk about death, even though it is certain to visit all of us. Our lives move along a deathward trajectory that none of us, even the most vigorous, can avoid. Not only do thousands of people die each day, but it is the horizon before which we rise from our pillows every morning. The Italian playboy Casanova, for instance, resented the thought of death because it threatened to remove him from the stage of history before the end of the show. Simone de Beauvoir suggested that death instills anxiety precisely because it is “the inescapable reversal of our projects.” Whatever the reason for one’s aversion, the fact remains that children continue to kneel beside their beds testifying to this reality: “If I should die before I wake, I pray thee, Lord, my soul to take.” In this way, every nap anticipates death, a foreshadowing of the real thing, a fact that every theologian must keep firmly before his or her eyes."
Life and Death in the New Year
Wednesday, December 29, 2010
In an effort to increase a visible following of this blog, I will be giving away Chris Tomlin's newest Cd "And if our God is for Us." Once there are 25 followers of High Milage Hermenuetics, there will be a random drawing of all followers (new and old), so if something has held you back from becoming a visable follower, now is the time. The winner will be posted here, with more drawings to be followed at a later date.
Shameless, obvious follower seeking no doubt.
Tuesday, December 28, 2010
“Some of us who would never dream of formally disentagling some parts of the Bible from the rest and declaring them less authoritative than other parts can by exegetical ingenuity get the Scriptures to say just about whatever we want … To our shame we have hungered to be masters of the Word much more than we have hungered to be mastered by it.
The pervasiveness of the problem erupts in the “Christian” merchant whose faith has no bearing on the integrity of his or her dealings, or in the way material possessions are assessed. It is reflected in an accelerated divorce rate in Christian homes and among the clergy themselves – with little sense of shame and no entailment in their “ministries.” It is seen in its most pathetic garb when considerable exegetical skill goes into proving, say, that the Bible condemns promiscuous homosexuality but not homosexuality itself (though careful handling of the evidence overturns the thesis), or that the Bible’s use of “head” in passages dealing with male/female relationships follows allegedly characteristic Greek usage and, therefore, means “source” (when close scrutiny of the primary evidence fails to turn up more than a handful of disputable instances of the meaning “source” in over two thousand occurrences). It finds new lease when popular evangelicals publically abandon any mention of “sin”- allegedly on the ground that the term no longer “communicates” – without recognizing that adjacent truths (e.g. those dealing with the fall, the law of God, the nature of transgression, the wrath of God, and even the gracious atonement itself) undergo telling transformation.
While I fear that evangelicalism is headed for another severe conflict on the doctrine of Scripture, and while it is necessary to face these impending debates with humility and courage, what is far more alarming is the diminishing authority of the Scriptures in the churches. This is taking place not only among those who depreciate the consistent truthfulness of Scripture but also (if for different reasons) among those who most vociferously defend it. To some extent we are all part of the problem; and perhaps we can do most to salvage something of value from the growing fragmentation by pledging ourselves in repentance and faith to learning and obeying God’s most holy Word. Then we shall also be reminded that the challenge to preserve and articulate a fully-consistent and orthodox doctrine of Scripture cannot be met by intellectual powers alone, but only on our knees and by the power of God.”
Monday, December 27, 2010
Friday, December 24, 2010
Christmas Is for Those Who Hate It Most "Christmas is really about the gospel of grace for sinners. Because of all that Christ has done on the cross, the manger becomes the most hopeful place in a universe darkened with hopelessness. In the irony of all ironies, Christmas is for those who will find it the hardest to enjoy. It really is for those who hate it most."
Tuesday, December 21, 2010
The more difficult question in my estimation is bringing the discussion of calling to bear on the academy at large. It is more difficult because the academy (perhaps academies is a more accurate term) serves many different publics. Phil’s focus seemed to rest on seminaries and Christian institutions, but it is important to remember that biblical studies, theology, and church history often find their way into the curricula of secular institutions like state colleges and universities. These institutions have very different commitments than Christian institutions and often serve more diverse publics. In these environments it would likely be more difficult to arrive at a sense of calling and commitment to the ministry of the Church. Any plan for a reformation of the academy would have to specify a particular audience and grouping of institutions. One way to think about this is by comparing some of the different scholarly societies in North America. Some serve very broad publics like the Society of Biblical Literature and the American Academy of Religion. In these societies the diversity of worldviews and commitments make it virtually impossible to affirm a common sense of calling (other than perhaps some general commitments to intellectual integrity in scholarship and to searching for truth). Other societies serve more specific publics where common commitments and a corporate sense of calling are more easily agreed upon, e.g., Institute for Biblical Research, Catholic Theological Society of American, Evangelical Theological Society.
Any call for reformation of the academy must wrestle with this question of multiple institutions (Christian and secular) serving multiple publics (Christian and secular). It seems to me that a reformation in thinking could be pursed in Christian institutions. In secular institutions it would likely need to be at an individual level (Christian students and faculty renewing their commitment to the ministry of the Church in whatever capacity they are able to in their context). The diversity of religious life and thought in North America coupled with the common tension between church and state make any attempt at reforming the academy as a whole complex and contextual, but these are not reasons to avoid the importance of seeking the renewal of Christian institutions, theological education, and ministry. Perhaps one way to move forward is focusing attention on the cooperation between churches and seminaries/higher education institutions identifying themselves as Christian. Perhaps a joint dialogue between several representative bodies like the National Council of Churches, the Association of Theological Schools, and the Council for Christian Colleges and Universities could produce some fruitful results. Perhaps a grassroots campaign on the part of several churches and parachurch organizations could help draw attention to the importance of calling and ministry for their clergy and Christian employees pursing theological education. Phil’s encouragement for individuals to seek a reformation in their own thinking in this area is another way to contribute to a broader renewal of Christian education. Prayer for renewal at all of these levels is another valuable practice that churches and individuals can embrace as they seek transformation of Christian education.
Posted by Jacob, who regularly blogs at Inter Christianos.
Monday, December 20, 2010
Many Western seminaries are having an identity crisis. Though the majority of students enter seminary in hopes of finding encouragement from their Bibles and passion for the gospel ministry, more and more are leaving discouraged. A smaller number are giving up on the ministry, having been convinced that their faith is no longer tenable (defensible).
How did it get to be this way? It is my belief that the modernism of the last century has paved the way. It was the modern age that convinced Christian academics that unadulterated objectivity (having no bias) was not only possible, but helpful. It was modernism that introduced the fallacy that scholarship is a calling to academics, but not to ministry. As a result a number of seminaries have come to employ ministry oblivious academics. Their teachings do violence to a student’s confidence in the word of God, resulting in people being led astray. In my opinion, there are two reasons this is happening.
1) The false belief that God calls people to scholarship, but not to ministry. In the New Testament there is no such position. The only time teaching is mentioned, it is mention within the context of the church (I Cor. 12:28, Eph. 4:11).
2) Christian scholarship’s (intentional and unintentional) legitimation of scholars who do not claim a saving faith in Jesus Christ. I have been reminded of Paul’s words in 2 Cor. 6:14:” Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?” What can someone who doesn’t claim to live a life in relationship to Christ and the Holy Spirit possibly contribute to the interpretation of the Bible? I for one, do not think that it can be done ( I do not mean to say that non-believers have nothing to contribute, or that God cannot speak to or through non-Christians, only that if scholarship is a ministry, then nonbelievers can no longer speak into this context. It would be similar to ordaining non-believing pastors or elders).
So what might be the way forward? Well, it is a long road ahead, of that there can be no doubt. It has taken generations to get us where we are, and it will take time to reform the academy in the ways it needs. The bottom-line is that Western seminaries have some difficult decisions to make and seminary students need to strive toward biblical faithfulness, even if their teachers do not.
That said, there are Godly seminaries, and even Godly professors at some not-so-Godly seminaries. My goal in this post isn’t to undermine a scholarly and well-informed education, but to encourage necessary boundaries. Professors I have studied under that teach scholarship as ministry, have played an invaluable role in both my academic and spiritual growth.
So, how do you tell if an institution has good boundaries? Well, checking their doctrinal statement is a good start. Here are some questions you might ask.
1) What does this seminary believe and teach about the Bible’s authority?
2) What is their primary mission…is it the preaching of the gospel and discipleship?
3) What institutions did the faculty come out of and what are the values of those institutions?
4) How committed is an institution to the ministry of the church?
5) If the institution publishes an academic journal, read some articles. Ask yourself if the articles strengthen or weaken the ministry of the church.
These are my thoughts...What are yours?
Wednesday, December 15, 2010
The whole extent of the Christian life can lead us to no greater realization than the simple truth that God’s love conquers all things. It was God’s love for the world (that is, the people in the world not its value system) that led Him to send His Son to us (John 3:16). It was Christ’s love for us that led Him to the cross. It is the same love that binds all Christians together in the unity of the Holy Spirit. It is the same love that heals our pain and inspires us to live in obedience to Christ for the sake of others.
In our search to discover God’s calling for us as individuals and as Christian communities we must never forget the basic foundation of our new life in Christ: unconditional love. Jesus summarized the entirety of the law and the prophets in terms of this (Matthew 22:37-40). The whole story of redemption illustrates this as God continuously reaches out to humanity in love; untimely, with His very Self (the incarnation and the indwelling of the Spirit in each believer). He is forming a family from every tribe and language and people and nation (Revelations 5:9). How do we find our place in this story? How do we say “yes” to the love of Christ on the cross and to the Spirit of Pentecost? How do we accept our identity in His family?
I think the answer is threefold: first, to embrace the view of the Narrator, second, to line our personal stories up with His, and third, to remind ourselves of the magnitude of God’s family. We embrace the view of the Narrator when we try to see the world as God sees it. Power, prestige, self-sufficiency, and other values of our society give way to the values of the Kingdom. We see in “the other” the image of God. We sense God’s love and concern for the unfamiliar person. We go to work, to school, to the hospital, or to the grocery store with John 3:16 in the back of our minds. As we start to see the world in this way the Spirit invites us to offer our lives as worship to God (Romans 12:1). We begin patterning our mindset and approach off of Jesus and others in the great story. We begin to see the themes of forgiveness, sacrifice, and resurrection lived out around us and in us through simple daily routines and transactions. Christ sends us to be in the world as the Father had sent Him (John 20:21). Christ sends us out to invite others into His family.
Finding our place in God’s story is exciting and challenging. Sometimes we can be discouraged when our lives don’t seem to measure up to our Christ-like intentions. Sometimes our efforts to reach out to others in love are misunderstood. We can rejoice though in knowing that, as Christian author Thomas Merton puts it, “the desire to please” God “does in fact please” Him (even when we fail to attain perfection). It is exciting to see God’s power shining through our human weakness. He is at work in us and we can take delight in knowing that He will complete what He has started (Philippians 1:6). The Master Story Writer never tires of writing parts for us in His book. His plot is infinitely more interesting and fulfilling than what we can write for ourselves. Let’s journey on to discover what is waiting for us in the next chapter of God’s story.
Posted by Jacob, who regularly blogs at Inter Christianos.
Tuesday, December 14, 2010
"Christian schools could do their part to stop perpetuating the notion that what the world needs now is you sweet you. True, this ad is urging students to think of the world before themselves. But it’s hard to stop thinking of myself when I’m told that am unbelievably awesome."
It’s Not About You (Even If You’re a Student)
Monday, December 13, 2010
"If after watching "The Voyage of the Dawn Treader" (which released in US theaters this weekend), you find yourself or your kids feeling drawn to Aslan with alarming emotion, don't assume it's just the result of some cinematic spell. Aslan had that effect even back when he was knowable only through words on a page.
A concerned mother once wrote C. S. Lewis on behalf of her son, Laurence, who, having read The Chronicles of Narnia, became concerned that he loved Aslan more than Jesus. In his response, Lewis offered this relief:
Laurence can't really love Aslan more than Jesus, even if he feels that's what he is doing. For the things he loves Aslan for doing or saying are simply the things Jesus really did and said. So that when Laurence thinks he is loving Aslan, he is really loving Jesus: and perhaps loving Him more than he ever did before.
And he gave this recommendation for a prayer:
If I were Laurence I'd just say in my prayers something like this: "Dear God, if the things I've been thinking and feeling about those books are things You don't like and are bad for me, please take away those feelings and thoughts. But if they are not bad, then please stop me from worrying about them. . . . And if Mr. Lewis has worried any other children by his books or done them any harm, then please forgive him and help him never to do it again." (quotes from C. S. Lewis: Letters to Children, pp. 52-53)"
C. S. Lewis on Loving Aslan More Than Jesus: "C. S. Lewis on Loving Aslan More Than Jesus from the Desiring God blog."
Friday, December 10, 2010
Well, it's finals week and I'm busy out of my mind. Somehow it makes me feel better knowing I can read the new Themelios when my finals are over
Here is the link
Wednesday, December 8, 2010
But we believe in the Incarnation, not because we can make complete sense of it, but because it makes sense of everything else...
How can someone cry out, I need thee, precious Jesus, for I am full of sin, if Jesus is a mere man? Or what can he do but judge us if he is only God? The reality of our sin can only be put to right by the Incarnation. We have committed the highest offense against the highest and most worthy Being. But Jesus can both sympathize with our needs and fully atone for our sins. How?
The Son, in putting on the form of a servant, did not lose any of his glorious perfections. He is eternally great. Yet he took to himself a nature that can be stricken and bruised, that can be cursed and forsaken, and that can bleed and die. The Son did not change his divinity into humanity, nor confound the two natures into one, but united the two in one Lord and Savior.
He Is Born!
Tuesday, December 7, 2010
A valuable and timely article by Scot McKnight. Personally, I find the purported dichotomy between Jesus and Paul excessively reductionistic. Scholars too often forget that the Bible does not offer us a comprehensive account of all that Jesus or Paul taught.Thankfully God provided us with the both the gospels and the letters. Scot's location of unity in the Gospel itself is a good starting point I think.
Jesus vs. Paul | Christianity Today | A Magazine of Evangelical Conviction
Check out this great review by Justin Taylor! I am going to have to pick up this book as soon as I finish Carson's newest... it will likely show up in my next set of book reviews.
The Best Defense of Old Testament Ethics
Scot McKnight is also posting reviews of this book
Thursday, December 2, 2010
"I get home from work between 5:30PM and 5:45PM each night. But I have to prepare myself before 5:30PM so that I can hit the ground running when I walk in the door. Though I am invariably tired from my day's work, I have to remind myself that the most important part of my vocation happens after 5:30PM
Wednesday, December 1, 2010
"Fight with every fiber of your being the common disjunction between “objective study” of Scripture and “devotional reading” of Scripture, between “critical reading” of the Bible and “devotional reading” of the Bible. The place where this tension usually first becomes a problem is at seminary. Students enter with the habit of reading the Bible “devotionally” (as they see it). They enjoy reading the Bible, they feel warm and reverent as they do so, they encounter God through its pages, some have memorized many verses and some chapters, and so forth. Seminary soon teaches them the rudiments of Greek and Hebrew, principles of exegesis, hermeneutical reflection, something about textual variants, distinctions grounded in different literary genres, and more. In consequence, students learn to read the Bible “critically” or “objectively” for their assignments, but still want to read the Bible “devotionally” in their quiet times. Every year a handful of students end up at the door of assorted lecturers and professors asking how to handle this tension. They find themselves trying to have their devotions, only to be harassed by intruding thoughts about textual variants. How should one keep such polarized forms of reading the Bible apart? This polarization, this disjunction, kept unchecked, may then characterize or even harass the biblical scholar for the rest of his or her life. That scholar may try to write a commentary on, say, Galatians, where at least part of the aim is to master the text, while preserving time for daily devotional readying.
My response, forcefully put, is to resist this disjunction, to eschew it, to do everything in your power to destroy it. Scripture remains Scripture, it is still the Word of God before which (as Isaiah reminds us) we are to tremble, the very words we are to revere, treasure, digest, meditate on, and hide in our hearts (minds?), whether we are reading the Bible at 5:30 AM at the start of a day, or preparing an assignment for an exegesis class at 10:00 PM. If we try to keep apart these alleged two ways of reading, then we will be irritated and troubled when our “devotions” are interrupted by a sudden stray reflection about a textual variant or the precise force of a Greek genitive; alternatively, we may be taken off guard when we are supposed to be preparing a paper or a sermon and suddenly find ourselves distracted by a glimpse of God’s greatness that is supposed to be reserved for our “devotions.” So when you read “devotionally,” keep your mind engaged; when you read “critically” (i.e., with more diligent and focused study, deploying a panoply of “tools”), never, ever, forget whose Word this is. The aim is never to become a master of the Word, but to be mastered by it."
This is why I admire D.A. Carson. Here is some good advice for those working toward a master's degree or a PhD in Biblical Studies.
Monday, November 29, 2010
The image we have of studying the bible may be of a great stack of books close by. Frequently books are consulted, frequently notes are taken on a pad of paper or written in the margins of the bible. This is an in-depth process leading to the acquisition of much knowledge.
This was my model for understanding scriptural study until recently when I picked up a copy of Todd Hunter’s Giving Church Another Chance and began reading. Throughout his book, time and again, Todd returns to the idea of practical obedience to Jesus as a pattern for life. For Todd, if knowing the teachings of Jesus is important, then living them out is even more so. At one point he challenges the reader to consider spending as much time planning how to live out a scriptural passage after reading it as consulting resources to understand it.
I like Todd’s challenge because I see the truth in it. As the common saying goes: “the Christian life is not just about information, but also transformation.” Belief and action are required for a holistic practice of the faith. How can this insight renew out personal bible study? Can a hermeneutic of practical obedience (i.e., reading the bible with attention to acting on its truths in daily life), lead to greater discovery of the abundant life that God has for us? I think that it can. Perhaps this is a new way to invite God into our lives and to offer up our time and energy as worship to Him.
Posted by Jacob, who regularly blogs at Inter Christianos.
Tuesday, November 23, 2010
Each year I look forward to Thanksgiving Day- spending time with family, shopping, and eating so much food that I can no longer sit comfortably in any position. Sure traffic’s bad but that’s just another opportunity to show my wife my Jason Bourne-style driving skills. Yup, I love Thanksgiving.
This year God reminded me of something especially great to be thankful for. .. His return. My family is busy with preparations for Corrie, our boys, and my visit. I can tell that the preparations haven’t been easy; They cleaned out the guest room, set up two beds, bought a mattress, and installed a TV (so the boys can watch Toy Story 3). Doubtless, the preparations haven’t been easy but I’m certain if you asked my parents, they would tell you it was nothing. Why? Because for them it was an act of love. This act of love from my parents to my family made me think of John 14:1-3
"Do not let your heart be troubled; believe in God, believe also in Me. "In My Father's house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also.”
In this passage Jesus expressed what was on His mind as His death and departure approached. He understood (unlike his disciples) that He was leaving soon, and was already contemplating the day when they would be with Him in His heavenly paradise. So what has Jesus been doing since that day? He has been preparing a place for us. The imagery here is that of a first century Jewish groom-to-be who is building a room onto is Father’s house for He, his bride, and his family to live in. In the same way, Jesus is building a room for us, and when He is finished He will return to take us there.
This Thanksgiving as you gather with family and friends, remember that you have a Father in heaven; and as you feast with your loved ones, remember the feast to come and those who will be there. Remember, above all, that you are deeply and passionately loved by a Savior who is joyfully and expectantly preparing a place for you. He hasn’t left you to the vices and pains of this life. When the time has come, He will come for you and take you to be with Him. Thank You Jesus. Come Lord Jesus!
Corrie asks you to pray that my driving this weekend doesn’t make that time come early for our family.
Monday, November 22, 2010
A Justification Debate Long Overdue
Friday, November 19, 2010
Tuesday, November 16, 2010
Here are some (UPDATED) links to a few scholarly reviews of the new NIV. Please let me know of any posted reviews that I haven't included so I can add them.
Read the new NIV, the translator's notes, and relevant discussion posts here.
An interview with Doug Moo (translation committee chair)
A Radio interview with Denny Burk
Trevin Wax's blog
Craig Blomberg's blog
Review by The Council on Biblical Manhood & Womanhood
Ben Witherington's Review
Kevin DeYoung's blog
SBC Voices Review (Southern Baptist Convention)
Some great info graphic (including the one below)
Saturday, November 13, 2010
Matt Perman (the What's Next Best Blog)also chimed in on this one...
The Future of Justification: "The Future of Justification on DesiringGod.org"
Here also is a link to some essays on Justification by N.T. Wright
Why Sound Doctrine Leads to Effective Action for Good: "Why Sound Doctrine Leads to Effective Action for Good from the Desiring God blog."
Thursday, November 11, 2010
An inspiring testimony about how the love of Christ changes things and brings about lasting peace.
With God, It Gets Much Better
Check out these comments by Scot McKnight in his post "Choosing Celibacy"
Wednesday, November 10, 2010
This is an interesting article from Prof. Denny Burk (complementarian). Be sure to read Doug Moo's comment.
An seasoned response to Biologos from Albert Mohler. I like his point (below)about our need to authenticate "evidence of the Spirit." Whether you believe in an old or a young earth, I think we can all see the problem with this assertion from Mark Sprinkle.
"In his article, Dr. Sprinkle uses the account of Peter and Cornelius from Acts 10 to argue that “our theology is descriptive, not prescriptive; it is our collective and halting attempt to describe in coherent terms what we know of God by what we have seen of His acts and what we have read in His Word—and, above all else, by what we have seen in the acts of the Word, Jesus.” That argument points very clearly in the direction of minimizing theology and doctrine, but it is also false. Unless a church forfeits all doctrinal responsibility, at least some theology is always prescriptive.
But theology, he argues, “is put to the test not just by our logic, but by the witness of what God is doing in our lives and in the lives of others around the world.” He then states this: “Evidence of the Spirit at work is the only true measure we have of our theology; all other measures, including whether it fits our carefully-reasoned arguments of who is in and who is out, are vanity.”
That is an interesting statement, but it is nonsensical unless there is some means of evaluating what is and is not authentic evidence of the Spirit at work. And that, of course, would mean some kind of biblical and theological test. The effort to escape theology gets us nowhere."
Tuesday, November 9, 2010
You have to read this new post from Trevin Wax!
Building Deep Relationships Before Sharing Christ? Impossible!
Saturday, November 6, 2010
I thought this video was thought provoking, even if it is a little reductionistic.I didn't know John Piper had a research degree, but evidently he has one in Theology/New Testament from the University of Munich. According to his curriculum vitae He was also an Assoc. Prof of Biblical Studies at Bethal College in St.Paul, Minn. before he entered the pastorate.
Check out the video, than leave your thoughts.
Should pastors get PhDs?: "Should pastors get PhDs? on Desiring God"
Thursday, November 4, 2010
"The Good News is packaged and marketed (using, uncritically, all techniques of modern advertising) as a religious product: offering "peace of mind," "how to get to heaven," "health and prosperity," "inner healing," "the answer to all your problems," etc. What is promoted as "faith in God" often tums out to be a means for obtaining emotional security or material blessing in this life and an insurance policy in the next. This kind of preaching leaves the status quo untouched. It does not raise fundamental and disturbing questions about the assumptions upon which people build their lives. It does not threaten the false gods in whose name the creation of God has been taken over; indeed it actually reinforces their hold on their worshippers..."
The Costume Kingdom: "The Costume Kingdom from the Desiring God blog."
Tuesday, November 2, 2010
"The ultimate battle in this is who's a person and who's not a person. If you can divide people out of being a person, you can do anything you want to them. At the beginning of life and at the end of the life..."
When Life Begins | Christianity Today | A Magazine of Evangelical Conviction
Saturday, October 30, 2010
Church Unity Part 2: I’m Just Your Typical Third-Wave Charismatic, Moderately Reformed, Post-Modern Conservative, Evangelical Christian!
You too? …Probably not. Why? Because even though we all acknowledge Christ as the ultimate source of our unity (2 Cor. 5:14-17), we are not all exactly the same; and as I proposed in my last post, maybe God is OK with that for now. A few days ago I began a series of posts that address the issue of church unity. I proposed that with some limitations, denominations and movements play a positive and maybe necessary role in the greater body of Christ. In this post I want to address the reality that sometimes you just aren’t going to naturally fit into an existing church movement. I, for one, sometimes find this difficult. So what do you do? I propose two suggestions;
Recognize the purpose of the church (Ephesians 4:1-3)
“I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace.”
Do we as Christians come together to be encouraged in our mutual agreement on all topics theological, or do we come together to learn how to love one another with the love of Christ? If you have faithfully attended church at any point in your life, than you understand why this is difficult. People are not always easy to love especially when we think they are wrong about something we value. Never-the-less we must learn to love with humility. One way to maintain peace with those with whom we disagree is by relating to one another with humility, gentleness, patience, and love. If we can learn to dialogue while bearing the fruit of the Spirit, than we may find that people are less offended by us. Often offenses within the body of Christ have more to do with the spirit in which one was related to, rather than the content of a conversation.
Recognize the purpose of spiritual authority (Hebrews 13:17)
“Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.”
We like to think that we don’t need anyone “caring for our soul.” We would rather believe that our relationship with God is the only authority we need (as if we could never misinterpret God’s voice in our lives). In my experience, the Christian life requires the humility to acknowledge the need for leadership in life. If you have earnestly sought God’s direction, and/or approached the Bible with due humility, than your opinion on theological issues has developed and changed over time (this is called sanctification, see John 15). We all need to learn that there is a certain balance to living confidently with our convictions, while maintaining enough humility to say that we could be wrong on debatable issues. We must also learn to walk out this tension within a church context and under the care of God appointed spiritual leaders. One of God’s tools for shaping us and for bringing about unity in His body is the provision of strong, Christ-like leadership. As Christians we are better served by submitting our lives to one another and to those whom God has given the responsibility to disciple us.
In conclusion, it is possible to be spiritually honest, while being faithful to a local church. It is my conviction that God created church for just this purpose. So when you are choosing a church, choose carefully and prayerfully, but always remember the calling to which you have been called (see above).
Friday, October 29, 2010
Some have claimed that the Gnostic gospels deserve a place alongside the Gospel's of the New Testament. Check out this article published in the Huffington Post by Dr. Charles Hill on the reliability of this claim. Below is the link
Tuesday, October 26, 2010
"I once assumed the gospel was simply what non-Christians must believe in order to be saved, while afterward we advance to deeper theological waters. But I’ve come to realize that ” the gospel isn’t the first step in a stairway of truths, but more like the hub in a wheel of truth.”
In other words, once God rescues sinners, his plan isn’t to steer them beyond the gospel, but to move them more deeply into it. All good theology, in fact, is an exposition of the gospel...."
I highly recommend this post from Tullian Tchividjian
The Gospel Everyday
Here is the final post from Justin Taylor's Luther and Marriage series
Saturday, October 23, 2010
Most of us have encountered both of these views. Assessing the merits of either approach can be complicated at best and discouraging at worst. How does one account for the diversity in Christian belief and practice? Some choose to look to the past, drawing on the history of the early Church and the patristic literature. Others like to focus on the present realities of our post-modern culture in which a plurality of perspectives is not questioned but rather assumed to be the status quo. Others still look to the future with the eschatological reign of God in mind, a time of perfect unity between all of God’s people.
For the rest of this post visit Jacob's blog at Inter Christianos.
Now, I have to confess that I've been hanging out with some guys who identify themselves as Calvinists. For me, the common connection has more to do with shared beliefs in other areas than an adherence to the 5 points of Calvinism (or the 5 points of anybody for that matter). The Western church can be pretty fickle, and more recently it has fallen susceptible to popular emerging heresies and old school liberalism (you may have heard me harp on these issues a time or two before). Conversely, many in the Reformed traditions have maintained a high view of Scripture, an affirmation of gender distinctions, and a meaningful connection with the historic and ancient churches. These convictions among others have come to be increasingly important to Corrie and I over the years.
In recent weeks there's been a hot debate in reformed circles over how Calvinist one needs to be in order to identify themselves as reformed in any sense. Some have argued that you cannot identify yourself with reformed theology unless you swallow the whole camel (White horse Inn Blog); while others have taken a more judicious stance (The Gospel Coalition). As for me, I’m calling myself moderately reformed, Below is a diagram that shows what that might look like, and some passages of Scripture (not a comprehensive list)that might support how one could come to draw such (amazing) conclusions.
In this whole discussion I would encourage persons of the reformed traditions to remember that John Calvin was not Jesus Christ. We need to be cautious how we approach the Bible, knowing that we all will be tempted to read it through the lens of our own traditions and theological commitments. The text must be the master of our doctrine, and not our commitments or/and our desire to fit God into a tidy and rationalistic construction. Issues like this one require a surrendered soul, much prayer, a strong exegetical analysis of the text, and a commitment to Christian unity. That said, what are your thoughts? Feel free to post them here(even if you disagree with me).
In the above diagram the "5 Points" are listed on the left. The color of the points dim with my confidence in that particular point. On the right are my comments with Scripture passages.
Here is the link to Justin Taylor's fourth installment of his Luther and Marriage series.
Tuesday, October 19, 2010
I can hear boos and hisses from the anti-denominational (and anti-organized church) proponents, and am prepared to admit that there are problems with this thought. The push in the church has been that Christian unity will be found in the dissolution of denominational walls, or the compromise of denominational distinctives. The thing is: I’m not so sure that this will lead to the kind of unity that Jesus asked for on our behalf as He prayed in the garden before His crucifixion.
In Romans 14:22-23, Paul speaks to the Romans about eating food that has been sacrificed to idols, but also addresses a bigger issue... conscience. He writes, "The faith which you have, have as your own conviction before God... But he who doubts is condemned if he eats, because his eating is not from faith; and whatever is not from faith is sin." Trying to sand off the edges of denominational destinctives might give a superficial appearance of unity, but it leaves no room to believe and worship according to conscience. I’m not saying that everyone is right in their held convictions, because truth is not relative. That being said, it has to be recognized that some churches are walking in a greater degree of truth than others.
So what’s to be done? Each person must search the Scriptures and live according to the conviction given to them by God. To do anything less leads to the kind of personal compromise that Paul referenced in Romans. Our hope and prayer should be for unity, but not forced unity. Jesus prayed for the real deal, not a proposition-less, passionless (but peaceful) compromise from somewhere in the middle. We need to learn how to disagree and still love meaningfully. This, in my opinion, is a step toward a more honest and lasting unity.
In the next couple of posts I’m going to explore this further, in part by including my family’s own quest to identify with the greater, and historic church; while maintaining our own deeply held convictions and beliefs.
Saturday, October 16, 2010
Part 3 of the Luther on Marriage series from Justin Taylor
Tuesday, October 12, 2010
Two opposite errors exist in approaching the Bible. One is not to read it. The other is to know it so well that you miss Jesus. Jesus pointed out this error: “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life” (John 5:39-40).
Are you surprised to believe this error exists? We constantly talk about reading and studying the Bible as an unqualified good. But clearly, the way we read the Bible is just as important as reading it.
So how can you know if you might be reading the Bible, looking for life, but missing Jesus completely? Here are a few clues:
1) You read the Bible to reinforce what you believe, not challenge what you believe.
2) You imagine yourself as the type of person who believes the things you read about.
3) You think the things you read are especially applicable for people you know, but not for you.
4) You imagine yourself as the hero of the story, not the person or people who are unbelieving. You frequently ask in your heart, “How could these people be so unbelieving?” For instance, when you read the story of the Israelites wandering in the desert you might say, “How could those Israelites grumble about food and drink when they just saw God part the Red Sea?” But you are completely blind to how you grumble at work or home when you’re afraid of losing something.
5) You love the attention garnered from your knowledge of the Bible, but give little thought to how you have applied what you have read.
Maybe the Bible should come with a warning label: “Beware: reading this book incorrectly will make you twice as fit for hell as when you began.”
Don’t miss Jesus. Go to him and find life.
This post was written by Dave Dorr and was originally published at