a story of creation, pt. 5

A bit like you, male and female created;

reasoning kind, with one another participated;

gifted with you name, the earth officiated.

Carrying your image, marching in likeness,

thinking as One and living as Three,

man stands at the height of your making

and a reflection of thee.

Come on, Chris

This past April, ardent self-proclaimed anti-theist Christopher Hitchens published his monthly article in Vanity Fair about the Old Testament's Ten Commandments. His article, "The New Commandments," leads with an intentionally evocative subhead: "The Ten Commandments were set in stone, but it may be time for a re-chisel. With all due humility, the author [Hitchens] takes on the job, pruning the ethically dubious, challenging the impossible, and rectifying some serious omissions."

Hitchens proceeds to work through each of the Bible's Ten Commandments (OT, Deuteronomy 5:6-21), giving various explanations about how that particular commandment came to be and its function within Ancient Israel. Then comes his grand conclusion:

What emerges from the first review is this: the Ten Commandments were derived from situational ethics. They show every symptom of having been man-made and improvised under pressure. They are addressed to a nomadic tribe whose main economy is primitive agriculture and whose wealth is sometimes counted in people as well as animals. They are also addressed to a group that has been promised the land and flocks of other people: the Amalekites and Midianites and others whom God orders them to kill, rape, enslave, or exterminate. And this, too, is important because at every step of their arduous journey the Israelites are reminded to keep to the laws, not because they are right but just because they will lead them to become conquerors (of, as it happens, almost the only part of the Middle East that has no oil).

As if this conclusion isn't convincing enough, Hitchens again rehearses the content from each commandment, this second time explaining what needs to be "pruned" from the commandments for a new context. And then after liberating his readers too-accepting minds, he offers a final verdict concerning one of history’s most recognizable teachings:

It’s difficult to take oneself with sufficient seriousness to begin any sentence with the words “Thou shalt not.” But who cannot summon the confidence to say: Do not condemn people on the basis of their ethnicity or color. Do not ever use people as private property. Despise those who use violence or the threat of it in sexual relations. Hide your face and weep if you dare to harm a child. Do not condemn people for their inborn nature—why would God create so many homosexuals only in order to torture and destroy them? Be aware that you too are an animal and dependent on the web of nature, and think and act accordingly. Do not imagine that you can escape judgment if you rob people with a false prospectus rather than with a knife. Turn off that fucking cell phone—you have no idea how unimportant your call is to us. Denounce all jihadists and crusaders for what they are: psychopathic criminals with ugly delusions. Be willing to renounce any god or any religion if any holy commandments should contradict any of the above. In short: Do not swallow your moral code in tablet form.

Since sometime during my college years, I've casually kept up with what Hitchens says. Naturally, I disagree with almost everything he propagates concerning Christianity and religion. But I have always appreciated Hitchens' breath of knowledge and his clever use of language in communicating his fervent dislike of any form of theism.

"The New Commandments" represents a fail by Hitchens. I expect more from this admired atheist. Aside from his surprisingly sloppy use of words, the author's conclusions about the intent and extent of the Ten Commandments are foreign to anything in the texts themselves, and Hitchens' lazy use of sources doesn't inspire much confidence in his research. Now, of course, an article in Vanity Fair isn't held to the rigorous standards of an academic journal. But if he intends to displace a body of teaching Jews, Christians and secular persons have embraced for thousands of years, then Hitchens should put a little more thought into his arguments. And where is that humility about which his subhead talks?

NY Times top ten of '10

Here is the New York Times top ten books published in 2010. An intriguing mixture of biography, collected writings and fiction, the list provides a nice spring-board to reading deep-and-widely.

a story of creation, pt. 4

Straining for life, for a place next to Him,

Adam tasted the inverse of his with.

Breath, which once anticipated an enduring career,

now kneels at the merciless feet of time.

a story of creation, pt. 3

Of God-talk, the center, the crest of nature

and the peak of Holy Writ;

the eldest of God's work

and the final priest.

Adam introduced death, for life, yearning,

trading nourishment for fruit.

In order to die, arriving,

the Son revoked first-man's curse,

seeking death but life, finding.

Sleeping with his mighty act,

then, living for all his own,

the New King called ground sky and dark light,

raising after falling.

Christians and Biblical Law

Tom Schreiner recently published a book about the relationship between Christians today and Old Testament law. His book quite simply asks and answers 40 different questions related to the subject. The book is approachable and enjoyable -- especially to those interested in the New Perspective on Paul (but don't know too much about it).

I sat down with Dr. Schreiner and discussed his newest publication; you can read our conversation here (pages 8-9).

Here is my reportishreview of the book.

40 Questions about Christians and Biblical Law (Kregel $17.99), Thomas R. Schreiner

Asked to consider the most important issues in life, probably not too many people put understanding Old Testament law on their list. But an understanding about how the law relates to Christians today is paramount; understanding how the New Testament church relates to the law means understanding how God saves people from sin.

Toward that understanding, Thomas R. Schreiner, James Buchanan Harrison Professor of New Testament Interpretation at The Southern Baptist Theological Seminary, interacts with various questions about the relationship between Christianity and the Old Testament law in his new book, 40 Questions about Christians and Biblical Law. For questions ranging from “What does the word law mean in Scripture?” to “Is the Sabbath still required for Christians?” Schreiner offers six to 10 pages introducing the question, naming some key positions and presenting what he thinks is the biblical answer to the respective question.

“[The issue of Christians’ relationship to the law] is absolutely central because justification and law relate to how we are right with God; and that’s the most important question in life. So when people are discussing the nature of the Gospel, and how we are right with God, that’s not a trivial issue,” Schreiner said about the importance of his subject.

Schreiner divides his book’s 40 questions into five parts: the law in the Old Testament, the law in Paul, the law in the gospels and Acts, the law in the general epistles and the law and contemporary issues. The second section concerning Paul makes up the largest portion on the book. And much of the discussion centers on what is known as the New Perspective on Paul, which is primarily a discussion about how Paul viewed the Old Testament law and Second Temple Judaism, an idea first introduced by E.P. Sanders and later promoted by James Dunn and N.T. Wright. The New Perspective has found its way, primarily through Wright, into evangelical circles, and so Schreiner devotes substantial space to overviewing the issues presented by the New Perspective.

Closely related to the New Perspective is Schreiner’s sub-section about Paul’s teaching about justification. There, the author focuses on issues of salvation though faith versus salvation through works, the potential moral laxity resulting if justification is simply by faith, the apparent conflict between the teachings of James and Paul and several other key issues related to salvation.

Throughout 40 Questions about Christians and Biblical Law, Schreiner draws both from his scholarly acumen and pastoral experience to present a work that will serve the church as both a primer to more substantial works about the law and as an accessible resource for those looking for understanding about specific issues related to the biblical law.

a story of creation, pt. 2

Mean-spirited waters and roaring skies torment

what, before the bite, they caressed.

Pining age and tenacious disease now descend

in war against the garden upended.

a story of creation, pt. 1

Highlighted with dew, green you created;

armored without, small life you protected;

seasoned with movement, pools you expanded.

A song of your artistry

and a picture of your rhyme,

the earth stands as a trophy of your skill

and a gift for your kind.

Republocrat: I've been waiting for this book

I've been waiting this book from Carl Trueman. Typically, I'm not particularly interested in politics, but many of the observations (and frustrations) I've made concerning the current political milieu are the same that Trueman articulates in his book, Republocrat.

I'm sure that not everyone who reads this little book will enjoy it, but I think anyone who does so, should think long hard about what Trueman says.

Here is my reportishreview:

Republocrat: Confessions of a Liberal Conservative (P&R $9.99), Carl R. Trueman

Carl R. Trueman, professor of historical theology and church history at Westminster Theological Seminary in Philadelphia, recently released a book discussing popular politics – as opposed to an academic discussion of political science. In his provocative little book, Trueman briefly looks at those areas he perceives as important in a Christian understanding of the Western political climate. Drawing from his own English upbringing and current residence in one of the United States’ most historically significant cities, Turman offers a proposal for Christians thinking about politics in the intentionally oxymoronic, Republocrat: Confessions of a Liberal Conservative.

Republocrat? That is not a word. And the book’s cover image might accurately be described as artistically nightmare-inducing. What is a liberal conservative? Something like those really orange green walls? Or perhaps icy hot cocoa?

Trueman explains his subtitle by more or less outlining his own political journey. He explains that he formerly considered himself a liberal, because liberals once cared about the same things he does: concern for and care of the oppressed – the poor. But, Trueman explains, when the liberals started promoting the oppression of the unborn, no longer standing up for those who cannot defend themselves, he saw that he might need to leave the group. But because, simply, he was not a conservative politically, he was left (no pun intended) not knowing where to go.

“I bring nothing for the comfort of those Christians who want to stand with the Old Left on issues such as poverty; we have nowhere to call home,” Trueman writes. “We are despised by those who claim to speak for the oppressed but only seem to speak for those whose notion of oppression is somebody, somewhere, telling them they have to take responsibility for their own irresponsibility or that certain self-indulgent behavior is unacceptable.”

Trueman moves through his book explaining how America’s consistent secularization has become a religion in its own right. And then, in a humorous chapter about conservative media bias and its massive Christian following, Trueman tries to show that much of the propaganda-filled rants by certain conservative icons are not helpful from a Christian perspective. He suggests, rather, that Christians should be the most articulate and thoughtful members of political discussion.

“Let us be Greek apologists once more, and show the civil powers that we can be the best and most informed and thoughtful citizens there are, not those whose stock-in-trade are clichés, slander, and lunatic conspiracy theories,” Trueman offers.

Republocrat interacts frequently with how the biblical authors engaged politics, and the book often seeks to repeal certain assumptions common to American pop-Christianity. In concluding his book, Trueman suggests that much of current political discussion in Christian circles if unhelpful because it seems to overlook pragmatic problems to commonly offered solutions.

“You can talk theonomy, theocracy, or Christian nation if you wish, but in the real world of the here and now, Christians have to cast their votes in terms of the situation, as we currently know it,” Trueman writes.

But the most affecting portion of Trueman’s book comes as he gives a critique of Christians’ often one-sided involvement in politics. He suggests that as the religious right will become increasingly disillusioned with the political process if candidates continue using main-stay issues like abortion as a platform for vote-collecting, only to do little or nothing about the issue once elected. A danger, according to Trueman, is that the Christian political perspective becomes marginalized because of Christians lumping in with partisan agendas.

“We need to avoid this marginalization of the voice of Christians in politics by realizing the limits of politics and the legitimacy of Christians, disagreeing on a host of actual policies, and by earning a reputation for thoughtful, informed, and measured political involvement,” Trueman concludes.

Gospel Video

While I'm in the rhythm posting SBTS resources (last week I posted our new video "Sweeter than Honey"), here is video about the gospel the seminary released in January.

The Young and the Digital

Below is a review I wrote a couple of days ago. Note that while I'm calling this a review, it's much more of a report (but who wants to say "book report" -- what is this, 4th grade?). This review will appear in the Oct. 11 issue of "Towers".

Review: The Young and the Digital: What the Migration to Social Network Sites, Games, and Anytime, Anywhere Media Means for Our Future (Beacon $26.95), S. Craig Watkins

“Have you ever stopped to notice the assortment of people using a communication technology while you are sitting in an airport terminal? Seated across from you is a business traveler checking her e-mail on a BlackBerry. Spread out along a nearby wall are several women from a college volleyball team using their mobile phones to send and receive text messages. And sitting right beside you is a twelve-year-old boy who has powered up his Nintendo DS to play a quick game of Madden NFL. This is the digital lifestyle in action,” S. Craig Watkins observes in his book, The Young and the Digital.

Watkins thoughtfully explores this digital lifestyle and its many and complex consequences for both the present and future of American life. Writing from a seemingly liberal, yet admirably balanced perspective, Watkins moves The Young and the Digital from simple observations about the new digital age to conclusions from extensive, scholarly research about the psychological consequences of an always-plugged-in generation, from cultural shifts in social media to pros and cons of new technologies in education.

“In the current cultural milieu, fast entertainment is more than a luxury or a way to pass time. It is an entitlement that more and more of us expect no matter where we are – at home, as work, in school, on vacation, or even when driving our cars. That cultural ethos, or the expectation that anytime is the right time for entertainment, is transforming our behavior,” Watkins observes his last chapter. This idea seems to be the thesis from which his book develops.

An unexpected literary device appearing throughout the book is Watkins repeated theme of “familiar and foreign.” Watkins consistently points out that while the young and the digital are exploring opportunities and technologies previous generations never could, younger people are still looking for essentially the same thing: relationships. In fact, Watkins notices that the reason behind the whole-scale embracing of new social media is much less about the technology and more about interactive and social involvement. Relationships are still the primary interest among the younger generation.

Further, research seems to suggest that participants in the often cultic world of online gaming are much more interested in taking part in an activity with other people, current and potential friends, than they are in the particular game itself. Watkins points to a number of cases where a husband and wife have begun online gaming together, not because of any special affinity for gaming, but as a way of spending time with one another. Some of The Young and the Digital’s research suggests that perhaps gaming will soon replace movie theaters as the requisite evening date activity. After all, gaming allows more social interaction, goes the argument.

In a fascinating chapter about the relationship between race/socioeconomics and social media, Watkins explains that, despite initial speculation, races and economic groups seem still to group together, even in the virtual worlds of Myspace and Facebook.

“Social and mobile media may be changing how we connect, but as we move into the digital future, it does not appear to be significantly altering who we connect to,” Watkins fairly observes, pointing out the familiar and yet foreign relationship between face-to-face culture and virtual culture.

Demonstrating a balanced analysis, Watkins offers at least three chapters with a decidedly negative perspective about the effects of the new digital culture. One helpful distinction Watkins points out is that while many people claim that new technologies allow them to multitask better than ever, research shows the increasing presence of an appropriately named disorder, continuous partial attention (CPA). Where multitasking at least gives the impression of efficient work, the effects of CPA are unfortunately detrimental to the quality of school and professional work.

To conclude The Young and the Digital, Watkins examines the presidential campaign and subsequent election of President Barack Obama. Affectively revealing a power and influence of new social technologies, Watkins explains how Obama and his campaign team uniquely and innovatively employed social media advertising and interaction, ultimately helping him win the presidential election.

So introducing the culture-shaping influence of social media and new technology, drawing cultural analysis of the phenomenon and even drawing conclusions about the problems involved with this new tech-savvy society, The Young and the Digital offers a thorough and fair survey of the digital world. Watkins’ book is an important one, both for understanding this new world and recognizing the dangers and opportunities it presents.

Those Sweet Scriptures

Our department at Southern Seminary just finished this video about the sweetness of Scripture. We made the video (I actually didn't have anything to do with it, other than minimal work on the script) in conjunction with the latest "Southern Seminary Magazine".

CNN on Hipster Christianity

Friday, Brett McCracken posted an interesting piece on the CNN Belief Blog. The post is more or less an adaptation from his book, Hipster Christianity. I recommend reading through McCracken's post.

Calvin Crafted Culture

During the past few years, a lot of literature about John Calvin and his influence has found its way to book stores (and of course e-book stores). Most of these books (if not all) are worth reading. But for those who want a brief look at Calvin's culture-shaping impact, my friend Jeff offers a concise but fascinating snap shot here (scroll to page 4).

Proof of God?

I just read a passage in the Letter to Diognetus, and I think it's worth reproducing here:

Writing about Christians...

"[Dost thou not see] them thrown to wild beasts that so they may deny the Lord, and yet not overcome?

Dost thou not see that the more of them are punished, just so many others abound?

These look not like the works of a man; they are the power of God; they are proofs of His presence."

Do I live such that I am a proof of God?

Less is More (or more is less): the conundrum of giving

Here is an abbreviated version of an editorial I wrote for "Towers". The current issue will hit stands either tomorrow or Wednesday, and I will post a link to the PDF when it becomes available.

"Less is more (or more is less): the conundrum of giving"

Less is more. This oxymoronic cliché finds its way into almost every context imaginable. Many people benefit from this maxim in such areas as exercise, use of pain killers and keeping up with that friend from high school. A little less jogging on Monday avoids overwork, and ultimately allows for more effective jogs during the rest of the week.

But when “less” refers to money, then most people disagree. More money is always more: more stability, more flexibility and ultimately more happiness. So of course, in no situation could less money mean more money. And for many people, without money there is no happiness. Less money is less happiness.

Travie McCoy’s song “Billionaire,” featuring Bruno Mars, currently sits at number eight on Billboard.com’s top 100 most popular songs. This genuinely catchy song uses surprisingly profane lyrics to communicate a simple message.

“I want to be a billionaire so [expletive omitted] bad / buy all of the things I never had,” Mars sings.

[chorus] “Every time I close my eyes / I see my name in shining light / a different city every night oh / I swear the world best be prepared / for when I’m a billionaire.”

That “Billionaire” ranks in the top ten most popular songs in the US makes a much stronger statement about the song’s audience than it does about its writers. Everyone, it would seem, wants to be a billionaire.

A couple of Mccoy’s verses nod toward generosity, quasi-rapping that his billionaire persona would financially help needy children among other philanthropic gestures. But this attempt at morality suggests that without billions in the bank, helping those in need is simply unfeasible. McCoy, whether intentionally or not, makes the statement “because I’m not a billionaire, I cannot help those in need.”

The Bible, not surprisingly, expresses an entirely different view of financial generosity. The poor widow from chapter 21 of Luke gives much less everyone else in the temple, but Jesus himself declares that she gave more than all of the other people in the temple. Jesus explains that her offering’s value is not exclusively tied to financial worth, but to the nature of it. Jesus demonstrates how sometimes less is more.

During a different episode in Jesus’ ministry, he stands talking to rich young man, perhaps a billionaire, who enquires about the afterlife. In Matthew 19, Jesus explains that in order to gain treasure in heaven, the young man must give his earthly possessions to the poor. The young man sorrowfully gives up on Jesus’ teaching because he cannot bear to relinquishing his monetary and physical assets. This rich man keeps more, but he gains eternally less. Jesus demonstrates how sometimes more is less.

Giving financially for the cause of Christ has much less to do with the financial status of the giver and much more to do with obedience to Jesus’ call. Perhaps the giver may end up with less material resources, but he or she will gain much more from supporting the Gospel than the “less” amount of money could ever provide. Less is more. But a lack of generosity leaves the non-giver with more money, but in the case of the rich young man from Matthew 19, lacking generosity results in losing eternal life. More is less.

Reading the Bible; Thinking about Theology pt ii

Here is the link to the latest "Southern Baptist Journal of Theology." You can read the editorial I referenced below.

Reading the Bible; Thinking about Theology

Today the latest "The Southern Baptist Journal of Theology" landed on my desk.

This current issue tackles the influx of interest in Theological Interpretation of Scripture. In his introduction, journal editor Stephen Welhum lays out an extremely brief description of the nature of TIS, and offers a few reasons to assess (and join) the movement. This journal seeks, however, to move this discussion in a slightly different direction: SBJT asks "Why is TIS important for the church?"

An important question to be sure.

As yet, SBTS hasn't added the current journal's PDFs to the website. But rest assured I will post a link as soon as I can.

I am currently reading several books for a course in Christian theology. While reading through James White's Scripture Alone, I came across a helpful definition of exegesis juxtaposed against eisegesis. Note especially the terms lead and insert used to contrast the two.

"To exegete a passage is to lead the native meaning out from the words; to eisegete a passage is to insert a foreign meaning into the words" (pp 81).

2 Timothy 3:12a: Where is My Persecution?

Indeed, all who desire to live a godly life in Christ Jesus will be persecuted... (2 Timothy 3:12a).

If persecution is missing, then a desire to live godly is also missing.

Marks of the Messenger

Today, I decided to take a break from some of my summer "project reading," and read one of the books I received at Together for the Gospel (2010). For whatever reason, I choose Mack Stiles' Marks of the Messenger, a book written as somewhat of a follow up to his Speaking of Jesus. Marks of the Messenger defines "basic ideas that make up healthy evangelism before we ever share our faith" (112). In so doing, Stiles gives us an highly approachable, brief book (122 pages plus notes), so its well oriented to almost any Christian (perhaps a middle school reading level and up). Below are some of the quotes I found most helpful as I worked through Marks of the Messenger this afternoon and evening. These quotes are good, and I hope they inspire you to read the book, but be reminded that these quotes are only as effective as intended (many times more effective than in isolation) when read in their full contexts.

On meeting both spiritual and physical needs (a false dichotomy?): So, is caring for others 'the gospel'? Is that evangelism? No, not without the spoken message of the gospel of Jesus. The gospel message is the message that produces salvation. So we should never confuse meeting physical needs with sharing the gospel. Caring for others represents the gospel, it upholds the gospel, it points to the gospel, it's an implication of the gospel, but it is not the gospel, and it is not equal to the gospel (68-69).

On boldness in presenting the gospel: Boldness is not a lack of fear. It is faith in something bigger than our fears so that we appear fearless (82).

On the church living the gospel through loving for each other: For all the work that is put into evangelistic outreach and all the training that goes into personal evangelism and the method of evangelism, for all the books that are written about apologetics, Jesus commissions genuine believers to exhibit Godlike unity so that the world may believe that God sent Jesus [John 13 and 17] (105).

The last chapter of the book offers a Manifesto for Healthy Evangelism which basically restates and summarizes the whole book into a couple pages. You can read the manifesto, and a little more, at Google Books; I strongly recommend doing so.

Semper Reformanda

Covenant and Eschatology

I recently finished a first reading of Michael Horton's Covenant and Eschatology. I enjoyed the book, and I look forward to rereading this work more methodically in the future. I might post a blog-appropriate review soon. Until then, here is a portion of the introduction to a review I wrote a couple days ago:

Michael Horton’s Covenant and Eschatology: the Divine Drama (2002 Westminster John Knox Press) seeks to present, or perhaps re-present a theological method deeply rooted in theology itself. This presentation stands in contrast to prolegomena rooted in an extra-biblical system (i.e. modernity). Horton’s central argument is that theology should be “done” in a redemptive-historical method, following an analogical mode, with a dramatic (characters, plot, etc.) model, all centered in a covenantal context (5-19). The author pursues this thesis by looking at divine communication, both acting and speaking. He spends a decent amount of time examining the literature leading up to Covenant and Eschatology’s proposal, though Horton mostly draws negative conclusions from said literature. After arriving at his desired end, Horton briefly applies his new prolegomena to both the Christian personally and the church. The scope of this work appeals most clearly to the academic community (exampled in both the language and general tone), however, the author surprisingly concludes this work with a distinct scent of pastoral care—concern for and provision made for the local church.

Reformers' Exposition of Justification

J.I. Packer offers a summery of the Reformers' teaching on Justification. He "boils down" his summary into seven points (cited from A Quest for Godliness, pp 152):

1. Every man faces the judgement [sic] seat of God, and must answer to God for himself. The church cannot shield him from this.
2. Every man is a sinner by nature and practice, a nonconformist so far as God's law is concerned, and therefore can only expect God's wrath and rejection.
3. Justification is God's judicial act of pardoning the guilty sinner, accepting him as righteous, and receiving him as a son.
4. The source of justification is grace, not human effort or initiative.
5. The ground of justification is Christ's vicarious righteousness and blood-shedding, not our own merit.
6. The means of justification, here and now, is faith in Jesus Christ.
7. The fruit of faith, the evidence of its reality, is a manifested repentance and a life of good works.