Always Reforming

Will the real St. Nick please stand up?

2011-12-08T13:01:00.001-05:00

Open publication - Free publishing - More books

"Towers" features C.S. Lewis

2011-11-12T13:57:00.002-05:00

Open publication - Free publishing - More books

New Towers explores the church's mission

2011-10-03T15:35:00.001-04:00

Open publication - Free publishing - More books

Sleek new design, same great content

2011-08-10T15:09:00.002-04:00

We just released our freshly redesigned "Towers." Check it out here.

Wisdom Christology is here

2011-05-15T11:13:00.005-04:00

Late this week I got it in the mail. Then, about mid morning today, I got it in my hands (insert mail-receiving realities of apartment living). Here's what I saw first:

"Two features of this book merit particular praise. ... Ebert carefully demolishes the 'Jesus as Lady Sophia' Christology ... and fulsomely displays how true wisdom is rightly connected to Jesus Christ. Moreover, the author writes well." - D.A. Carson

...

"A marvelous example of biblical theology ... grounded in solid research, yet very accessible." - Douglas J. Moo

...

"Pastoral, insightful, and significant. ... Models how careful exegesis ground sound theology and shoes how sound theology must be applied." - Christopher W. Morgan

...

"Demonstrates persuasively how wisdom, a central Old Testament theme, played a constraining role in the apostolic era's first-order question, 'Who is Jesus?'" - Mark S. Gignilliat

And the above recommendations are only truncated versions of the high praise for Dan Ebert's new book I found when I turned the first page. Then, when I navigated to Amazon to grab a link for this post, I saw the world's largest online retailer announcing to shoppers that Wisdom Christology is almost sold out.

A great cloud

2011-05-01T12:04:00.004-04:00

Systematic theology is important. Taking the Bible’s teaching and answering questions about God’s nature, the Bible’s presentation of anthropology and what exactly this thing called church should be provides applications of Scripture that instruct the church and prod her toward godliness. But systematic theology is necessarily done by people.

So theology is a decidedly human project, complete with all of the influences and experiences to which all people are bound. For instance, the Christian formulation of the Trinity, came as a response to those who questioned the deity of Jesus. For this reason, it became imperative for the church to articulate the teaching of the Bible concerning Jesus’ function within the godhead. Without at least a cursory knowledge of its history, one cannot fully understand the importance of clearly and deliberately promoting a Trinitarian Christology.

For this reason, Gregg R. Allison, professor of Christian theology at Southern Seminary, provided the church with a resource tracing the growth and development of the foundational doctrines of Protestant theology.

“Such concentration on the accumulated wisdom of the ages provides great benefit to Christians and churches today as they seeks to live faithfully and obediently to Jesus Christ,” writes Allision.

Allison’s new book Historical Theology, closely follows Wayne Grudem’s popular-standard Systematic Theology, tracing the historical development of the doctrines Grudem presents. Billed as “companion” to Grudem, Allison’s book resembles Grudem’s in both its organization and format.

In his introduction, Allison lists eight reasons for studying historical theology: (1) the church owns a long history of guarding orthodox Christianity against heresy; (2) faithful and diligent Christians in the past contributed foundational biblical interpretations and theological formulations on which the church still relies; (3) church history is home to admirable examples of Christians living as examples of Christ; (4) studying Scripture with personalities from history combats individualism; (5) historical theology informs the church’s communication to her current context; (6) history naturally emphasizes the most important issues -- majors on the majors; (7) the past shines with examples of God’s promise-keeping faithfulness to his people; and (8) historical theology places the church in a long-standing tradition of learning, preaching and living the gospel.

Allison, following Grudem, treats the primary areas of theology: the Bible, God, humanity, Christ, the Holy Spirit, salvation, the church and the end of time. For each area, he surveys teachings on the subject from the early church, the middle ages, Reformation and post-Reformation and modern times.

“My hope is that the church, and evangelicals in particular, will become as familiar with the giant of the past -- clement of Rome, Justin Martyr, Irenaeus, Augustine, Thomas Aquinas, Martin Luther, Huldrych Zwingli, John Calvin, John Wesley, Karl Barth -- as they are with Billy Graham, John Piper, J.I. Packer, Chuck Colson, Ravi Zacharias, Tim Keller, Al Mohler, and Mark Driscoll.”

As an introduction to historical theology, Allison’s new work will not disappoint the reader who seeks to learn from that great cloud of witnesses in church history.

Historical Theology: An Introduction to Christian Doctrine (Zondervan 2011, $44.99), Gregg R. Allison

Chilling in culture's living room

2011-03-19T12:18:00.009-04:00

Coffee shops function as the pop culture living room. And often, especially in urban areas, these living rooms attract a large diversity of people.

In his 2010 book, The Diversity Culture, author Matthew Raley, senior pastor of the Orland Evangelical Free Church in northern California, uses the word “diversity” in two different ways: diversity referencing the multitude of backgrounds and perspectives of people in the coffee shop, and the diversity of influences shaping the perspectives of those in the cultural living room.

Raley’s thesis is that too often Christians tie themselves down to textbook-type conceptions of unbelievers and their beliefs and thus fail to acknowledge that complex factor that shape most people’s beliefs.

He points to the fact that most of the people labeled with a postmodern worldview rarely, if ever, interact with such postmodern thinkers as Jacques Derrida and Michel Foucault. Rather, their thoughts and attitudes toward politics, religion and ethics come from a cultural attitude formed from the diversity of voices in society.

“In trying to deal with the most significant cultural shift of our time, therefore, evangelicals are not sure what they face. They aren’t sure how the shift affects the individuals they talk to. Nor are they sure what their role should be in relation to those individuals,” Raley writes. Should they educate them about postmodernity? (Probably not a wise posture.) Should they try to accommodate their views? (Definitely not wise.) The sheer diversity of attitudes on the street is daunting. ”

He teases out the tensions accompanying this daunting diversity in his book’s three self-explanatory sections: “Understand the tension,” “Formulate the message” and “Apply the model.” Raley calls his readers to faithfully communicate the good news to those who need it.

“There is always pressure to redefine the faith so that it fits ungodly prejudices betters. For instance, some are experimenting again with the notion that people of other faiths will be saved as long as they are sincere. Some others want to blur the biblical standards on sexuality so that we seem less prudish,” he writes. “None of these faux-biblical positions will lead people to Jesus.”

In his conclusion, Raley tells the story of being in college and realizing that his cookie cutter perceptions about people and their beliefs hindered his communication of the gospel.

“My gospel was self-indulgent too. It consisted of the points I wanted to make rather than the truths people needed to hear. I wanted to say that there were moral absolutes, and I wanted to pile up the evidence. I wanted to prove the inerrancy of Scripture. I wanted to expound the doctrines of total depravity and election,” he writes. “All of the things I wanted to say are true. But most of my peers were trying to figure out if their parents loved them. They needed to truth of the gospel applied to them specifically. (Abstract coherence is one of the most insidious forms of self-indulgence I have. It allows me to ignore the hot problems around me in favor of cool formulas.)”

This others-conscience focus drives the gospel-formulations in The Diversity Culture.

The Diversity Culture: Creating Conversations of Faith with Buddhist Baristas, Agnostic Students, Aging Hippies, Political Activists, and Everyone in Between (Kregel 2010, $12.99), Matthew Raley

COEXIST

2011-03-05T17:45:00.004-05:00

It’s fairly common to see one of those “COEXIST” bumper stickers. One odd thing about them is that they decorate several different kinds of cars. So it seems that people from many walks of life – or at least car styles – want seven of the world’s religions to coexist. But the most intriguing thing about the commonplace decal is its ambiguity. Does it mean “Don’t kill everyone from other religions – exist together?” If so, it’s a needless car decoration, because the world’s religions are coexisting. Look around, indeed many different religions exist, often even in the same place.

If the bumper sticker aims at something less than Zen Buddhists killing Muslims, then most likely those who brandish the always-faded blue sticker suggest that all of the represented religions are equally valid. Considering such things brings with it the obvious question, “Are all these different beliefs the same?”

In his new book, A God of Many Understandings?, Todd L. Miles, assistant professor of theology and hermeneutics at Western Seminary and a graduate of Southern Seminary, attempts to provide his readers with a theology of world religions – how Christians should think about religions in relation to the Gospel.

“A theology of religions seeks, in a coherent and consistent manner, to answer questions concerning the relationships among world religions, special revelation, general revelation, and salvation,” Miles writes in his first chapter. “Of primary consequence, a Christian theology of religions seeks to answer these questions: Is there salvation outside conscious faith in the Gospel of Jesus Christ? If so, how is it appropriated? Why are people incurably religious, and where do their religious impulses and convictions arise? … How are Christians to relate to religious others as they bring the Gospel of truth to them?”

In answering these questions, Miles walks his readers through the Scriptures, summarizing the biblical teachings concerning such topics as monotheism, God’s uniqueness and the missionary works of the early church. He then builds a case against the increasingly popular teachings of universalism.

“Universalism is currently growing in popularity due to the deadly combination of teaching by some high-profile individuals who have professed Christ, a church that is biblically illiterate, and a postmodern ethos where unanchored and incoherent sentimentalities trump the biblical presentation of God and His Christ,” Miles claims, emphasizing the urgency of the issue.

After briefly addressing the shortcomings of pluralistic worldviews, Miles turns his attention to the idea that the all religions somehow offer the merits of Christ to their adherents, even those with no conscious knowledge of him. He offers two chapters about this inclusivism, the first descriptive and the second critiquing inclusivist ideas within evangelicalism. These evangelical formulations claim that the Spirit works, in some salvific manner, in multiple religions around the world. Clearly sensing the importance of this issue, Miles writes follow-up chapters in which he argues that the Bible does not allow for a theological method that begins with the Spirit, especially as isolated from the Son. He then concludes his study investigating the relationship between the Son and Spirit, an investigation “built upon the foundation of a canonical biblical theology that is consciously christocentric.”

“If one understands the essence of Christianity to be facts about God, cultivation of personal devotion, advocacy of social justice, or the development of the nuclear family, the other religions may bring their own set of credentials to the discussion. But Christianity, at its core, is not any of these things,” Miles concludes. “A Christian is one who trusts the Gospel of Jesus Christ and is thereby justified by God, reconciled to God, indwelt by God’s Spirit, and is being progressively transformed into the image of Christ in anticipation of Christ’s return to consummate His Kingdom.

“Sympathetic attempts to seek salvific potential in non-Christian knowledge of God are misguided because other religions are not centered around the saving work of Jesus Christ.”

A God of Many Understandings? The Gospel and a Theology of Religions (B&H 2010, $29.99), Todd L Miles

Wisdom Christology

2011-03-01T22:19:00.005-05:00

I'm super excited about this forthcoming book:

Wisdom Christology: How Jesus becomes God's wisdom for us (P&R 2011), Daniel J. Ebert

The most influential English book

2011-02-16T21:41:00.004-05:00

Few books last.

Now the ink and paper of these books last as long as any other such materials, but the impression and impact of most books lasts little longer than their time on the new release shelf.

A few distinct exceptions last much longer. In Christian literature, the still-lasting effects and growing current impact of Augustine’s Confessions, Calvin’s Institutes and Edwards’ Religious Affections represent some of these exceptions. But no book – and certainly no other piece of media – has affected the world as has the Bible. And in terms of the English-speaking world, no translation of the Bible has provided a more far-reaching influence than the King James Bible.

In celebration of the now 400 year legacy of the KJB, Leland Ryken, professor of English at Wheaton College, has written a book outlining the background and historical and cultural impact of the Authorized Version: The Legacy of the King James Bible: Celebrating 400 Years of the Most Influential Translation.

“The publication of the Kind James Bible in 1611 was a landmark event in the English-speaking world,” Ryken writes. “In fact, I tell students in my English literature courses that is was the major event in English and American literature. Perhaps the importance is even greater than that: what has influenced the whole history of England and America more than the King James Bible?”

Ryken supports his thesis by organizing The legacy of the King James Bible into four areas. These areas address:

1. The KJB’s status as the climax of a century of English Bible translation

2. The influence of the King James Bible on all future English translations, and even English-speaking culture as a whole

3. The literary nature of the KJB itself – “excellence,” according to Ryken

4. The impact of the King James Bible on both English and American literature

Concluding, Ryken claims that the West’s diminished use of the King James Bible – rightly diminished in terms of making use of more recent manuscript findings – has led to the loss of a common Bible for Christianity, and this loss has led to an “eclipse” of the authority of the Bible. Biblical literacy largely declined when the KJB declined in use. Ryken affirms a colleague’s observation that since the “proliferation of modern translations, even Christian students became inept at seeing biblical references in literature.”

While Ryken’s assessment of the KJB is certainly positive and celebratory, he does admit that he is not primarily reader of the monumental work, preferring rather the updating English of more current translations. Further, readers who are not familiar with the Shakespearian-style English employed by the Authorized Version should use a Bible they can understand, Ryken suggests.

For anyone is unfamiliar with the history of the KJB, Ryken’s new volume is a good place to start. He combines interesting storytelling, balanced analysis and significant literary experience into an accessible book that is surely appropriate commemorating the 400^th anniversary of perhaps history’s the most influential Bible.

The Legacy of the King James Bible: Celebrating 400 Years of the Most Influential English Translation (Crossway 2011, $15.99), Leland Ryken

LL Cool J introduces essays about Christianity

2011-02-07T10:44:00.008-05:00

LL Cool J?

Many quotes and phrases leave a large impact on history, so much so that such sayings need no citation. Without hesitation, most Americans recognize “four score and seven years ago” and the famous “Mr. Gorbachev, tear down this wall.” Around Christian circles, “Here I stand” represents a significant statement from history, the speaker of which few need reminding. And, of course, “It is finished” is perhaps one of the most recognizable statements in history – in several languages.

Now, the quotes above come from the mouths of Abraham Lincoln, Ronald Reagan, Martin Luther and Jesus respectively. The significance of these figures almost necessitates that their statements leave an enduring impact. But what about LL Cool J?

A new book edited by Kevin DeYoung, Don’t Call It a Comeback, poetically carries a title matching the opening line from LL Cool J’s 1990 song “Mama Said Knock You Out.” LL Cool J doesn’t want people calling it a comeback because, according to him, he’s been “here” for years. And accordingly, this collection of essays aimed at introducing a young generation of Christians to the “most important articles of [the Christian] faith and what it looks like to live out this faith in real life,” and reasserting the “theological nature of evangelicalism.”

“Our hope is that this book might be of some small use in reforming God’s church according to the Word of God and forming Christians in the truth of God’s Word,” DeYoung writes in the introduction.

Don’t Call It a Comeback features 18 chapters, each written by a young(er) pastor or teacher within the evangelical movement. Contributors include Southern Seminary’s Denny Burk, Russell D. Moore and Owen Strachan, along with writers such as Collin Hansen, Ted Kluck and Justin Taylor.

DeYoung organizes the essays into three sections: evangelical history, evangelical theology and evangelical practice. These essays address topic ranging from the history of evangelicalism, the unique nature of Scripture, the Kingdom and the place of Christianity in discussions about gender.

The breadth of topics in this brief book, its accessible writing and pastoral tone contribute to Don’t Call It a Comeback forming a helpful resource for a young generation of Christians who seek to think and live biblically. And for Christians looking for a theological home, this new book offers a case for the confessional nature of historical evangelicalism, even for 21^st-century believers.

So don’t call it a comeback; historic Christianity has been here for years – rocking its peers and putting suckas in fear.

Don’t Call It a Comeback: The Old Faith for a New Day (Crossway 2011, $16.99), Kevin DeYoung, ed.

a (whole) story of creation

2011-02-03T23:00:00.007-05:00

During the past couple months I've posted five poems, each with the title "a story of creation." Below is a brief explanation and defense of my work.

The five poems I constructed function at a number of levels. Most straightforwardly, each poem, I hope, stands on its own as a piece of work. I tried to write each poem in such a way that someone who does not see the other four, can still understand and appreciate the message of the individual poem – and hopefully its presentation is artistic. Toward that end, I wrote each poem with intention of clearly communicating its topic.

Concerning the topics of the poems, I have written five poems, and if I succeeded, the poems together also make up a single work. I tried to write a series of poems about creation, fall and redemption, and further, I attempted a chiastic structure. So poems “A1” and “A2” both speak of God’s creative acts, the first about nature and the second about God’s creating man in his image. Poems “B1” and “B2” speak of the fall of earth and sin’s consequences for human kind, respectively. And then for “C,” the center of the chiasm,[1] I placed a poem about Christ. Diagrammatically, my poem(s) follow(s) this structure:

A1(creation of nature)

B1(fall of nature)

C (Christ)

B2 (fall of man)

A1(creation of man)

My framing set of poems (“A”) each follows the same structure of three lines followed by four lines. The two poems together communicate God’s creating act as both beautiful and as a gift from a gracious God. At a different, yet perhaps more important, level, the two “A” poems function as the beginning of a sort of chronological and even left-to-right arrow, buried within my chiastic structure; quite obviously, creation is the beginning of all things, and specifically, God’s meta-narrative.

The two “B” poems each laments the fall of creation due to sin, the fall of the natural order and humanity, respectively. And so, together these poems function as a lament of the fall as a unit. Each poem is only four lines long. I intentionally wrote these as shorter pieces, symbolic of sin’s brief career (from a cosmic perspective). Also just as the first set, the two poems about sin focus the chronological arrow pointing toward Christ further – fall followed creation.

Finally, the center poem of my series celebrates Christ. Symbolically longer than the other poems, alluding to Christ’s lasting reign as King of creation, this poem plays with the upside-down relationship between Adam and Christ. Adam sought life, but brought death; Christ sought death, but bought life (Rom 5). Although in a linear sense, the “C” poem sits in the middle of my collection (rightly so in a chiasm), when the poem takes an arrow shape (chiasm), the Christ poems takes its place as the final and concluding poem in a chronologically directional sense. Creation and fall point to Christ; Christ brings resolution to creation’s fall. Of course, there are many different ways placing Christ as the center can allude to other things: Christ is the focal point of good theology, Christ is the peak of the Bible’s narrative, people are called to center their lives on Christ, etc. The list could continue.

In summation, I hope each of my five poems communicates lament and celebration of creation, creation’s fall and creation’s savior. I also hope as a unit, the poems tell the story of the world’s existence and its restoration in Christ’s reversing Adam’s sin.

[1] I am calling this series a chiasm, but usually chiasms are contained in a single piece of work. So in a sense, I deviated from traditional uses of the chiastic structure. But in another sense, I consider my five poems as a single work.

Christ as Tuning Fork

2011-01-24T16:56:00.005-05:00

I have stacks of books sitting at my apartment, weighing down my backpack and peppering my desk. Between school, work and pleasure, my reading can be a bit overwhelming. And so, I've just gotten around to Leonard Sweet's 2010 book Jesus Manifesto. While orientating myself to the book, sifting through a few red-flag assertions (more coming), I came across a worthy statement about Jesus in its introduction:

The striking of the eternal, unchanging tuning fork of heaven took place when a young virgin gave birth to God's only Son in an obscure village in first-century Israel. It stuck again on a never-forgotten Friday, with the pounding of six-inch nails. The fork struck a third time -- on the third day -- when a meek and lowly Nazarene split a tomb wide open and came forth in Resurrection life.

Southern Seminary Magazine

2011-01-08T16:05:00.006-05:00

Here is the latest Southern Seminary Magazine. And here is an explanation of the theme and an outline of the featured content. I've written three book reviews which appear in this issue: God's Glory in Salvation Through Judgment, 40 Question About Christianity and Biblical Law and The Faithful Parent (pages 17, 18 and 19). I also have a few other articles inside -- pretty standard stuff.

a story of creation, pt. 5

2010-12-28T17:47:00.002-05:00

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

2010-12-17T22:37:00.005-05:00

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

2010-12-14T13:46:00.005-05:00

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

2010-12-09T21:26:00.002-05:00

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

2010-11-16T12:34:00.004-05:00

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

2010-11-10T21:09:00.005-05:00

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

2010-11-10T14:53:00.003-05:00

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

2010-11-05T13:58:00.004-04:00

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

2010-10-23T14:35:00.004-04:00

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

2010-10-06T08:37:00.002-04:00

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

2010-10-03T13:33:00.006-04:00

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

2010-10-01T15:23:00.003-04:00

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

2010-09-29T14:29:00.003-04:00

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

2010-09-26T18:08:00.004-04:00

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?

2010-09-02T12:12:00.003-04:00

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

2010-08-16T12:57:00.003-04:00

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

2010-08-05T22:00:00.002-04:00

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

2010-08-02T22:08:00.003-04:00

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.

2010-06-18T13:28:00.002-04:00

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?

2010-06-15T10:33:00.002-04:00

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

2010-05-19T22:08:00.004-04:00

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

2010-03-05T12:04:00.007-05:00

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

2010-02-22T13:35:00.003-05:00

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):

Every man faces the judgement [sic] seat of God, and must answer to God for himself. The church cannot shield him from this.
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.
Justification is God's judicial act of pardoning the guilty sinner, accepting him as righteous, and receiving him as a son.
The source of justification is grace, not human effort or initiative.
The ground of justification is Christ's vicarious righteousness and blood-shedding, not our own merit.
The means of justification, here and now, is faith in Jesus Christ.
The fruit of faith, the evidence of its reality, is a manifested repentance and a life of good works.

The Spirit's Working

2009-12-16T13:09:00.006-05:00

I just finished up (re)working through Vaughn Roberts' God's Big Picture. In chapter 7, Roberts offers a concise and helpful passage on the Spirit's work in salvation.

The Bible uses three tenses to speak of our salvation.... If we trust in Christ, we have already been saved, in the past, from the penalty of sin by the death of Christ: 'By grace you have been saved' (Ephesians 2:8). We shall have nothing to fear on judgment day because Christ has already faced our punishment in our place. But sin, sadly, is very much a reality in our lives. It is only in the future, after Christ returns, that we shall be saved from the presence of sin. So the Bible sometimes speaks of our salvation as something that is still to come. We shall receive its full blessings only in the future (e.g. I Corinthians 3:15; I Timothy 2:15). That just leaves the present tense (e.g. I Corinthians 1:18; 15:2). We are being saved, in the present, from the power of sin. Although we shall never be sinless this side of heaven, God is at work within us by his Spirit to help us fight sin in our lives and become more like Jesus. We must certainly play our part and work hard to resist evil, but we are not left to do so on our own. It is 'by the Spirit' that we are to 'put to death the misdeeds of the body' (Romans 8:13).

In addition to many helpful sections (such as the one above), Roberts' books provides a quality outline of Scripture's main themes (particularly Christocentrism). God's Big Picture (for those unfamiliar with its content) will prove to be an invaluable tool for interpreting Scripture. For anyone who hasn't read this brief, quite approachable book, I highly recommend it.

Semper Reformanda

Calvin On Worship

2009-09-01T06:51:00.009-04:00

John Calvin offers a prolific commentary on freedom in worship:

God did not will in outward discipline and ceremonies to prescribe in detail what we ought to do (because he foresaw that this depended on the state of the times, and he did not deem one form suitable for all ages).... Because he has taught nothing specifically, and because these things are not necessary to salvation, and for the upbuilding of the church ought to be variously accommodated to the customs of each nation and age, it will be fitting (as the advantage of the church will require) to change and abrogate traditional practices and to establish new ones. Indeed, I admit that we ought not to change into innovation rashly, suddenly, for insufficient cause. But love will best judge what may hurt or edify; and if we let love be our guide, all will be safe (quoted in John Piper's Let the Nations Be Glad!).

A Trinitarian Interpretation of Luke 7

2009-08-26T09:43:00.010-04:00

I've been considering the interpretation of Christian Scripture lately. John Frame asserts that because truth emanates from God, truth, by nature, is trinitarian. From this, Tim Keller and Ed Clowney explain (I'm sure along with many others) that (all?) Scripture can be interpreted in three ways, directly corollary to truth's trinitarian nature. We interpret Scripture doctrinally (Father), pietistically (Son), and as restoring culture (Spirit).

I'm going to attempt applying this truth to Luke 7.

Faith—one of the significant themes in Luke, and probably the most significant, is faith. For our purposes, we will consider faith in Christ as the peak of Luke’s narrative. Luke’s seventh chapter pictures Jesus in the midst of his teaching ministry (4:14-21:38). The author gives us four events:
The Faith of the Centurion 1-10 (see 2 Kings 5)
Jesus Raises a Widow's Son 11-17 (see 1 Kings 17)
Jesus and John the Baptist 18-35 (see Isaiah 35: 5-6)
Jesus Anointed by a Sinful Woman 19-51
We must consider these four narratives in Luke 7 holistically (this approach is especially necessary, yet somewhat difficult, when attempting to study a single chapter). We need to understand how each story’s message fits this particular section of Luke, asking “what it the common thread weaving through Luke 7?”

Faith—it's not difficult discerning Luke’s theme and message of faith in Christ in Luke 7. Undoubtedly, the centurion (1-10) shows great faith in Jesus. But where is faith found in healing the woman’s son (11-16)? The woman apparently does not know that Jesus is even to attempt raising her son, so it seems a stretch to suggest that she has faith that he can. John the Baptist surely demonstrates faith (18-35), but this story suggests empirical belief more than faith. Much like the first scene, the story of the sinful woman (36-50) indeed presents faith. So this chapter bookends with stories of strong faith, and fits well into Luke's broader message. We can also see three themes specific to this chapter (though obviously not exclusive). But which one is correct?

Jesus’ authority—the four stories presented coalesce around the reality of Jesus authority, in both the spiritual and physical realms, pointing to God’s glory in salvation. Jesus shows authority over sin, sickness, and even death. Thus this chapter strongly testifies to Christ’s deity through his authority.

Jesus’ compassion—rooted in his sinlessness, Jesus' compassion for the centurion’s servant, the mother’s loss, all who are healed (and saved!) in 18-35, and for the sinful woman provides a quintessential example for the church.

Jesus’ restoring culture—this view is least comfortable in our context (conservative evangelicalism), but nonetheless, we see Jesus reaching out to the poor and oppressed with a message that all have equal worth in Christ; “the good news is preached to the poor” (22). We see Jesus accept and even commend the sinful woman, a societal outcast. In this way, we indeed see Jesus correcting a culture saturated with Pharisaism.

All three interpretations are fully correct. I summit the matrix below, arguing for a trinitarian interpretation of the passage as one meaning:
Father: the doctrine of Jesus' authority
Son: Jesus’ compassion gives an example for the pious Christian to follow
Spirit: correcting injustices and promoting equality (he promotes that all are equally unable) pictures Jesus restoring culture (source)

The Gospel Coalition provides some helpful material on this passage (here). I particularly benefited from sermons by Alistair Begg, Mark Dever, and Kent Hughes.

Semper Reformanda

The CHRISTian Good News

2009-07-18T15:55:00.007-04:00

As I worked through some of Neighboring Faiths today, I read an important section dealing with the nature of the Christian Gospel, especially in regards to Shinto and other Japanese religions. Corduan says:

Thus the church's mission is defined by the tasks given by God: evangelism and nurture. Its mission is not defined by numerical objectives or successes the church may have in these tasks. I am emphasizing this fact because to violate it will almost invariably violate the nature of Christianity as well. Christians may erect buildings that compete favorably with local temples [local to Japanese culture]; they may link Christian worship to various practices that are associated with pagan worship in the minds of local people; they may soft- pedal the gospel in order to gain a hearing. And they might just raise the numbers of nominal Christians in the process. But if the gospel is no longer the true message of redemption from God, nothing of genuine consequence has been gained.

As a Christian I see the gospel of Jesus Christ as the only way of salvation. Consequently, sharing the gospel is the highest good I can do for another person. Clearly, I need to abide by New Testament exhortations regarding my conduct in doing so. For instance, I may never force the gospel on another person. However, I also need to remember that by compromising the gospel in order not to cause offence, I may actually deprive someone of the good news that has been entrusted to me. In the end, everyone needs to know the authentic gospel: that Jesus Christ is Savior and Lord (335).

This is a helpful statement to consider as we seek to share our faith within particular cultures.

Semper Reformanda

Observing All Things

2009-07-14T12:16:00.006-04:00

Some friends and I just started a new blog, observing all things. Each of the contributors (and perhaps more will contribute in the future) is a good friend of mine, and indeed a partner in doing life Christianly. My goal for this blog (for my part) is to interact with theology proper, and from that, flesh-out some practical implications; we will attempt to ascertain orthopraxy from orthodoxy.

Our exact format for interacting together is still developing, and will continue to be flexible. But for the most part, we will attempt to post regarding certain doctrines, cultural dilemmas, Scripture passages, etc., and then post well thought out agreements and/or counter arguments.

I hope that our new blog will benefit all who read it, my friends and I will grow in love for God and each other, and that Christ will be magnified in all things.

Semper Reformanda

Musical Reminders

2009-07-03T09:32:00.005-04:00

O to grace how great a debtor daily I'm constrained to be!
Let Thy goodness like a fetter, bind my wandering heart to Thee
Prone to wander Lord I feel it, prone to leave the God I love
Here's my heart Lord, take and seal it, seal it for Thy courts above.
("Come Thou Fount")

My sin, oh, the bliss of this glorious thought!
My sin, not in part but the whole,
Is nailed to the cross, and I bear it no more,

Praise the Lord, praise the Lord, O my soul!
("It Is Well")

Semper Reformanda

Major Discovery

2009-06-18T12:09:00.003-04:00

I just bought a couple books from BN.com. And I've made a major discovery: the shipping was free. Apparently not all items have free shipping, but from what I found (and I looked around for a while), the vast majority of books from Barns and Nobel online qualify for "FAST&FREE DELIVERY." Yes!

I doubt I'll ever fully forsake Amazon, but this changes my online book-buying experience.

(If you've known about "FAST&FREE DELIVERY" for a long time, please forgive me.)

Edward's Orthopraxy

2009-06-10T10:16:00.007-04:00

I just finished a new book by Steven J. Lawson, Senior Pastor at Christ Fellowship Baptist Church in Mobile, AL. Reformation Trust, a division of Ligonier Ministries, published The Unwavering Resolve of Jonathan Edwards in 2008.

Lawson's book primarily deals with Jonathan Edwards' Resolutions, a document he composed from mid 1722 to mid 1723 as a "practical expression" of his intention to "live out Reformed theology on a personal, experiential level." Lawson also offers a chapter (chapter 1) surveying the influential and admirable life of Edwards, which provides a good framework for studying the Resolutions. The Unwavering Resolve of Jonathan Edwards presents a good picture of the discipline and dedication one must possess in living a godly life.

After introducing Edwards, Lawson briefly introduces the Resolutions, and explains his dividing them into six categories: pursuing God's glory, battling sin, disciplined use of time, offering all to and for God, striving for "humility and love," and often self-searching for any characteristic not glorifying to God. Lawson proceeds to give an exposition of these six categories; he dedicates a chapter to each division, citing a few resolutions from each. Much to the benefit of the reader, Lawson spends a paragraph or two at the end of each chapter trying to make applicable Edwards' Resolutions. Lawson's writing is long with citations and short with personal analysis, which only serves (in my opinion) to emphasize the depth of his research. Lawson wisely notes that dialog between the other Edwardian writings (his Personal Narrative and diary in particular) is paramount to best understanding the Resolutions.

Below I share a resolution and a diary entry from Edwards, both of which most impacted me as I read through The Unwavering Resolve of Jonathan Edwards. I hope these two points will wet your appetite for this influential and practical book.

(Resolution 52) "I frequently hear persons in old age say how they would live, if they were to live their lives over again: resolved, that I will live just so as I can think I shall wish I had done, supposing I live to old age. July 8, 1723."

On the subject of spending God-allotted time judiciously, Lawson concludes that "[Edwards] could not waste time and bring honor to God" (chapter six). Consider this perspective on time: "Edwards understood that he could lose money and potentially recoup it later. He could lose his health and yet recover it. He could even lose a relationship and later restore it. But time lost could never be regained."

(Come on, Aaron. Get out of bed!)

(Diary Entry) "I think it would be advantageous every morning to consider my business and temptations; and what sins I shall be exposed to that day: and to make a resolution how to improve the day, and to avoid those sins."

Edwards was so intensely committed to avoiding sin, that he would "anticipate what sins he might be prone to in various situations" (chapter nine). I cannot help but think about the times when I (we?) blindly stumble into sin (think bitterness, jealousy, etc). Would to God that I might, like Edwards, proactively anticipate and avoid sin--even tempting situations.

Here is the Resolutions from The Jonathan Edwards Center at Yale University. I currenty have a copy of the Resolutions placed next to my bed to read through and consider how I can better live with my highest priority on God's glory.

I fully recommend this book to all who are serious about living to that end. Here it is. May growth and much spiritual dicipline ensue.

Semper Reformanda

The Qur'an

2009-05-27T11:37:00.003-04:00

I just bought a copy of the Qur'an. My particular copy is translated by M. A. S. Abdel Haleem. During the next several weeks, I will be studying the major religions in the world, with particular emphasis given to Islam. As I thumbed through my new book, I was surprised by it's organisation. I suppose I expected the book to be organized like the Bible, but instead the Qur'an is divided into 114 sections. These sections appear to be either stories or treatments of various Muslim doctrines. I will soon know for sure.

I am excited about becoming more familiar with Islam, and I hope to establish an understanding which will allow me to better serve God's Kingdom. My friend and former professor Dr. Dan Ebert (Ebertblog) spent weeks in Jordan studying Islam, and he chronicled his studies here. Please pray for me as I attempt to engage with this increasingly influential religion.

An Overdue Recommendation

2009-05-12T20:49:00.005-04:00

Not uncommonly , I am a about a year behind the rest of the world; I just recently finished Tim Keller's The Reason for God. Keller serves as senior pastor at Redeemer Presbyterian Church in Manhattan. Dutton published Keller's book early in 2008. Aimed at skeptics and/or believers with doubt, the book presents a defense of the orthodox Christian faith.

Keller organizes his book in two sections: the first seven chapters respond to seven different objections to Christianity, and the last seven offer "reasons for faith." The chapters dealing with objections seek to answer common apprehensions to Christianity using logic and rational. The "reasons" chapters present highly logical, empirically-based arguments for the existence and knowledge of God, sin nature, misconceptions about Christianity, etc. Keller does not use Scripture (much) to support his arguments, making his book seemingly less circular to a skeptical audience. The epilogue gives the gospel message and makes a call to action.

I found chapter fourteen, The Dance of God, the most helpful in the book. In this chapter, Keller reveals the relational nature of the Christian life. Chapter fourteen serves to teach (remind) readers about the relationships within the Trinity, and the implication of those relationships.

Chapter five deals with Hell. Reading through it, I found this chapter ambiguous and confusing. I struggled to decipher whether or not Keller thinks Hell is an actual place, or more of a state of existence. After hearing a couple of lectures/talks by Keller, I undoubtedly believe him to propagate an orthodox position on Hell. However, chapter five of The Reason for God presents Keller's position quite confusingly. If you were also confused by Keller's statements in chapter five, or you are about to read through the book, here is an article by Keller from Redeemer's website about Hell. The article not only well outlines a proper view of Hell, but it clarifies any confusing points from Keller's book.

Apart from one ambigious chapter, The Reason for God represents one of the great contibutions to orthodox Christian apologetics in recent years. I strongly recommend this book to both belivers and non believers alike (and yes, the book is going on my recommended list).

Here is a link to the Reason for God website. And my friend Luke recently commented on a chapter of Keller's book, here.

Buy The Reason for God here. May growth and renewed confidence ensue!

Desiring God Blog: helpful reading list

2009-04-14T10:31:00.006-04:00

Today, Abraham Piper posted a list of books currently being read by Desiring God staff members. DG provides resources from the teaching of Dr. John Piper (books, sermons, etc.). The posted list contains a variety of texts ranging in subject from business, to theology, to fiction. And all books on the list are linked to Amazon (brilliant!).

Hopefully, reading over the list will spark your interest, and provide some ideas for deeper summer reading this year.

May growth and edification ensue. Here is the blog page.

A Needed and Timely Book

2008-12-24T18:14:00.004-05:00

I just finished a deeply insightful and convicting book by Erwin Lutzer, Is God On America's Side?. With releases in both May and October of 2008, this work could not come at a better time for Christians in America (and Europe). Dr. Lutzer attempts to ask and then biblically answer questions concerning evangelicals' role in America's political scene.

The thesis of Is God On America's Side? is that Christians must impact the United States through the Good News and living its implications, not through political advancement; we must reach Americans, not America.

Chapter six carries a heavy "punch" as it brings into light many areas in American culture where the church simply falls short of God's commands. This affordable little book has left an impression on me, and will hopefully affect how I live from now on.

So I recommend this book to any and all believers (Lutzer's book is now added to my Recommended Books list). Here it is Is God On America's Side?

May growth and fresh thinking ensue!

Why We're Not Emergent: comments on DeYoung and Kluck's work

2008-12-22T10:37:00.005-05:00

Finally. A couple of days ago I finished We We're Not Emergent (By Two Guys Who Should Be) by Kevin DeYoung and Ted Kluck. DeYoung is a pastor at University Reformed Church in Lansing, MI. Kluck is a sports journalist and member of DeYoung's congregation.

(I Know. I took forever finishing the book.)

In order to facilitate two completely different writing styles, DeYoung and Kluck rotate chapters, each writing every-other (mostly). DeYoung's chapters are lengthy, and could be considered "heavy" for the book's target audience. Kluck, as a sports journalist and church layman, writes much shorter and "readable" chapters. I found both authors engaging and informative, and I enjoyed the change-of-pace between two distinct methods of writing.

Why We're Not Emergent reveals many dangerous aspects in the Emerging Church. Rightly, however, DeYoung and Kluck celebrate the positives coming from the movement, although the two authors are decidedly against the Emergent Movement as a whole. The most glaring negative of the book is that the authors (understandable though it may be) cite only the most egregious examples of poor theology within the Emerging Church. However, the authors do commend, even recommend, Scot McKnight's works as examples of good theology from a(n) (semi)Emergent voice.

I found myself agreeing with almost everything in Why We're Not Emergent, and I highly recommend it to anyone who reads Bell, Sweet, McLaren, Kimbell, etc.

Here is a review of Why We're Not Emergent by Amy Sondova on TheOoze, which is the flagship website of the Emerging Movement. The review is surprisingly positive. Here.

And here is the book: Why We're Not Emergent

May growth and critical thinking ensue!

A Move Toward Hope

2008-12-05T17:57:00.003-05:00

Dr. Mohler published a post yesterday concerning news which is shifting the paradigm of the Episcopal Church in America.

In 2003, the Episcopal Church elected an openly-gay Bishop, which caused a firestorm both within the Anglican and Episcopalian Church (Europe and America respectively) . Yesterday, however, news came that conservative Episcopalians have broken away from the church and are officially forming the Anglican Church of North America. This new denomination intends to hold highly Scriptural authority, specifically regarding the biblical position on homosexuality.

Perhaps the most significant (and most exciting) aspect of the new ACNA is that the divisions will not be determined by territory, but rather theological unity.

Here is the article from Dr. Mohler: Theology Not Territory

Remember to thank God for our fellow believers who are taking a courageous stand for biblical teaching!

God's Man Won: toward a biblical perspective of the election

2008-11-05T17:05:00.005-05:00

America has elected a new leader. And God should be praised.

Most of you could guess that I am not an avid Obama supporter. In fact, I may not have even voted for him (I'm being neutral). But whatever side of the political coin we land on, we must recognize that God raises nations up, and God causes nations to fall; God ordained President-elect Barack Obama to become America's next president. Scary or not, we have to be thankful that God has placed us in this particular place and time, for his specific purposes.

So as we pray for our nation, let us be thankful in all things, recognizing that God is active and deliberate in the lives of his people.

New List

2008-08-23T16:10:00.003-04:00

I have recently added a list of recommended books to my blog. I am reading or have read all of the books listed. Each book has much to contribute to our conversation of Culture and the Christian (I threw in some of my favorite literature as well). I will continue to update the list as I encounter books which, I feel, are significant to our confessing evangelical community; I will take the time to review some books here.

(Though I may review books which contribute negatively, I will list only books which I feel are thoroughly helpful.)

Rob Bell's Sex God

2008-08-07T08:31:00.007-04:00

As promised, I just finished Mars Hill Bible Church pastor Rob Bell's second book, Sex God. As I expected, this second volume has its pros and cons; I will try to highlight examples of both.

The counter-orthodoxy which intrigued me in Velvet Elvis, disturbed me in Sex God. For example, Bell's opening chapter seems to paint heaven and hell as metaphors, or perhaps spiritual realities of some sort rather than literal locations.

Chapter two, I think, is a flop; Bell simply misses his own point. "Sexy on the Inside" (the second chapter), spends a great deal of time developing the idea that nature, people, and creation as a whole, are disconnected. Bell consistently claims that humans need to be connected back to each other, nature, and to reality (I think by reality, he means some kind of creational harmony). I agree that creation is disconnected, but I think Christ is the one who connects us to God's true reality. So, I think Bell makes a good diagnosis, but completely misses the prescription.

Also, throughout Sex God, Bell seems to intertwine Christianity and "true reality" with eastern religion-feeling spirituality. Much of this work deals with balance--sexual, spiritual, communal, etc. I found these references to be, well...scary. Further, Bell writes statements, most indirectly, which make me wonder if Bell is propagating theistic evolution (?).

WAIT! As with most of life, we cannot "throw the baby out with the bath water." Bell's second book does have redeeming qualities.

"Under the Chuppah" (chapter seven) is a very helpful chapter on the emotional and social intimacy of marriage/relationships. Bell illustrates how allowing family, friends, hobbies, work, etc. into relationships can be detrimental; keep the relationship between two people, don't air your dirty laundry, etc.

As in my comments on Velvet Elvis, I maintain that Rob Bell is more orthodox theologically than his writing paints him to be. There is no question that Bell's methods (even his vocabulary) are UNorthodox, and the paradox between how he writes and how he preaches raises serious questions.

Sex God left me craving more (much more) theological substance.

Overall, I do not think that Sex God carries nearly the impact which does Velvet Elvis. However, if one is able and willing to read attentively and discerningly (as we should read everything!), Bell's second work presents some helpful and insightful material.

But such material is few and far between.

Here you go(Sex God), may growth ensue!

Five Sacred Crossings: a review

2008-08-04T21:53:00.003-04:00

About a month ago I read a new book by Craig J. Hazen called Five Sacred Crossings. In which, Hazen works a thorough examination and defense of Christianity into a novel. The novel is set in southern California, where a middle-aged Christian college professor agrees to substitute teach a professional friend's religion class (at a secular college). The Christian college professor introduces a book to this class which he received as a gift from a tribal community during the Vietnam War. The book, The Five Sacred Crossings, teaches five philosophical/spiritual propositions which the reader must unpack through communal discussions and wise direction from an elder.

Hazen uses each "crossing" to address different worldviews, and to explain and defend the Christian worldview. Five Sacred Crossings addresses these issues through the questions and responses posed by the students at the secular college.

The only odd aspect of the novel was that Hazen had his main character, the Christian college professor be a smoker who enjoys watching the Simpsons. I am not sure why Hazen would go out of his way to involve his character in two semi-controversial actions when neither is important to the story line. Perhaps I missed some hidden reason.

Regardless, I found the work to be extremely helpful and informative (I learned quite a bit about eastern religious beliefs). Dr. Hazen is pioneering a new form of apologetics which I think, in a quality works such as this, should be embraced. This new book made a great addition to my library.

I highly recommend Five Sacred Crossings to any and everyone! I would add that Hazen's book might be particularly good for nonbelievers and young Christians.

Here it is (Five Sacred Crossings), may growth and enrichment ensue!

Atheist Encounter: a confirmation of non-evidential apologetics

2008-08-02T20:27:00.001-04:00

Yesterday, I had the immense pleasure of dialoguing with a professing atheist. This atheist is a student at the University of North Florida studying sociology (I am not even going to try to spell her name; she is German, and has only been in the States for about two years).

She told me that her best friend is a Muslim, her parents (who I think are still in Germany) are Christians, and she and her husband are atheists.

I asked her why.

She began telling me that atheism is the only ideology that makes sense, that she does not need to believe in anything, and that those who believe (she would simply use the word believe) only do so because they think they are missing something in their lives.

I turned the conversation to creation. She could not believe that I did not believe in Evolution. She kept saying things like, "Wow", "of course", and "it's been proven" (I am still not sure what it is, or what has been proven). We continued to discuss everything from creation to meaning of life to defining good and bad for about twenty minutes. When I told her that creationism is valid because nothing we experience is not created, cars, clothes, meals, etc., she simply told me that that doesn't make sense.

As I was driving away from work, I began to see that it didn't matter what I said, my new friend was not going to see my point of view. Her mind is completely bent toward atheism and utter disdain for anything religious. I could have argued for hours alongside Josh McDowell, Bill Craig, and Ken Hamm, but my atheist co-worker's mind would not have changed. She is set on error.

However, if the Holy Spirit moves in her life, a simple ray of sunshine could change her eternal destiny!

My encounter with atheism starkly reminded me of how insignificant I am. I can do nothing for this poor, confused college student. Conversely, the Holy Spirit's can open her mind to the love of God, and to renew her through the atoning work of Jesus Christ.

We should continue to dialog with atheists, agnostics, and other nonbelievers, I only mean that our human words and reason cannot bring people to a saving knowledge of Christ aside from the distinct work of the Holy Spirit.

May the conversations continue!

"The Christian Life;" I'm sick of it...the term, I mean

2008-06-15T00:44:00.001-04:00

I very often hear people refer to the "Christian life." What is that? I have been at church and seen two people interacting: "How are you?" asks the first. "Doing well," is the reply. The first continues, "and how are you doing spiritually?"

I don't get it.

Why do we separate being a Christian from...well...living? I should not be able to tell someone that I am doing well if I am living in a broken relationship with the Father.

Further, being a Christian should completely permeate my life, every single aspect. So my "Christian life" is more properly, my life!

So no more making references to the Christian life, spiritual walk, etc. From now on let us be thoroughly Christian in every single aspect of our lives, and let everything be completely Christocentric.

Gay-and feeling God's love: reaction to the Times-Union

2008-06-08T22:42:00.003-04:00

The Sunday (June 8) Florida Times-Union (Jacksonville, FL) news paper ran an article entitled "Gay-and feeling God's love". The article is outlined by the story of Sondra Best's journey from faithful church girl, to confused teenager, to bitter-against-God homosexual, to openly gay, active church member. The article also includes several pastors and church leaders who are openly gay and who lead churches which primarily "minister" to the homosexual community.

Jeff Brumley writes, "there is an array of organizations founded to help believers integrate homosexuality and faith and pushing for same-sex blessings and equal opportunity for church leadership and pastoral positions. ...[Gays], like heterosexuals, have gifts from God that can benefit the church and society."

So we are being more and more boldly addressed with the question of homosexuality on Christianity's main stage. How do we react?

One aspect of the article which I found sad, was the seemingly deep-seeded anger towards orthodox Christianity on the part of the gays quoted. Where does this bitterness come from?

I think the answer is two-fold:

1) God has instilled a sense of right and wrong (sensus divinitatis, in a sense) within everyone. Therefore, when a person is living an ungodly lifestyle, homosexuality, that person often becomes defensive, even angry, towards anyone who said person perceives to be threatening his or her way of life.

2) I also believe that we, as Christians, contribute to the bitter attitudes many in the homosexual community seem to have toward believers. Many times the Church seems to react to the sin of homosexuality as, somehow, an unforgivable sin. Homophobic christians can do much damage to the task of evangelizing the gay community.

Answering these two matters becomes increasingly complicated. I was just listening to comments by Dr. Al Mohler (check out his blog) on the issue of homosexuality, and Christians' place in the conversation. Dr. Mohler claimed that our dilemma is complicated by the fact that we can easily say too little, and thereby condone homosexuality by avoiding it; we can also say far too much and thus fail to love those in a homosexual lifestyle as we love ourselves.

In conclusion, we must take a strong stand against the progression of the gay community. However, we must also love as Christ loved, and care for people as Christ cared for people. I think that we should treat homosexuals in the same manor which we treat alcoholics and or drug addicts, liars, and even people who consistently loose their tempers. Sin is sin.

My fear, after reading Brumley's article, is that there is a growing contingent of people who think that God accepts their homosexual lifestyles. How plenteous is the harvest?

God be with us as we address homosexuality as a growing cultural phenomenon.

(More to come in the future...)

Rob Bell's Velvet Elvis

2008-05-31T10:45:00.002-04:00

A little over a month ago, I finished a book by Mars Hill Bible Church (Grandville, MI) pastor Rob Bell. I would like to make a few comments.

I recommend Velvet Elvis to anyone who has been a Christian for longer than about three years.

Bell makes several statements and suggestions which are extremely counter-orthodox. For example, in the fifth chapter of Velvet Elvis, Bell explains what he sees as the correct understanding of Jesus use of the term "Gates of Hell." He claims that a large crack in a cliff at Caesarea Philippi was a place surrounded by much superstition and cult activity, and thus the cliff was referred to as the gates of hell. Whether or not the history is correct ( I have no reason to believe that Bell is incorrect), the assertion of the sections seems to be that hell may not be an actual place, but rather a cultural response to local beliefs. Also, throughout the book there is not one reference as to how a person actually finds new life (if there was such a reference, it was either too vague or too foreign to recognize).

For such reasons, I do not think Velvet Elvis is healthy for young believers to read.

However, I highly recommend the book to those of you more grounded in your doctrine! Much of Bell's book was extremely helpful to me.

A large portion of the book is dedicated to what might be called a social gospel. In many circles (including my own broad circle) the social gospel is somewhat looked down on; people maintain the promotion of works and needs waters down and or hinders the "true" gospel. Bell, I think, masterfully integrated the two. He explained that following Christ leads to evangelism, discipleship, and social reform; helping people individually and communally overflows from seeking Christ.

Perhaps Bell leans harder on "social issues" than many conservative evangelicals, but what he promoted in Velvet Elvis deeply affected the way I think about such aspects of being a Christian.

Chapter four was by far my favorite chapter of the book. Titled "Tassels," the chapter is a thorough examination of the Christian's life being focused on God as opposed to self.

I should add that I have listened to Rob Bell (Sermon Podcasts -free subscription) for a few months now, and I have found him to be much more conservative and committed to expository preaching (though neither traditional nor familiar) than many believe. In fact, in endnote (footnote) 24, Bells suggests reading "everything John Piper has ever written...."

So while Velvet Elvis should be read critically, we cannot throw the baby out with the bathwater!
I hope all of you attain a copy of the book and read it thoroughly! May growth ensue: Velvet Elvis.

(I am looking forward to reading Bell's second book, Sex God, this summer.)

Philosophy of Life

2008-05-02T15:43:00.000-04:00

I am excited to articulate my personal philosophy of life. However, I should note that I never want to set anything in stone, concerning my walk with Christ—which is life as a whole, for me. I desire to continually be reforming my life to the image of Christ, and not to allow my self to become stagnate or even comfortable. In essence, this is my philosophy of life: reformation of my life and transformation of my mind.

I think that theology must shape my life if I am to be faithful to Scripture’s call to Christocentricity; how I view God is fundamental to who I am and who I become. I believe that faith in God is essential for salvation, and that salvation can only take place through the atoning work of Christ crucified. My philosophy on this matter, then, is to abide in God’s grace, and to live a life of repentance and faith in Christ. I believe that in His infinite wisdom, God chose to save me by no merit of my own, whatsoever. Knowing this I must continually be humbled by my utter dependence on and in Christ, and never stop thanking and praising Him for His love and grace; thanking and praising Him with words and actions.

Seeking God to the best of my ability will greatly affect my view of ethics. Ethics, for me, is not (or should not be) about what or what not to do. Rather, ethics is the outworking of an internal relationship with God. My opinion is that if I have a healthy, growing relationship with the Father, major and minor decisions are worked out naturally though a Christ-shaped mind.

I think missions should be a primary focus in every Christian’s life. I think a common misconception of missions is that missionaries, foreign or abroad, are full time, vocational mission workers. If I give money to support missions work, I am participating in the work just as much as those who are carrying out the physical work; all of the money I earn is a gift from God, and giving part of it to furthering the Good News and discipleship only seems fitting and natural.

So I arrive at my goal—not arriving at my goal! My life philosophy is also, and more correctly, my theology: to live a life reformed, and reforming.

Worldview: how we perceive the world around us

2007-11-19T21:33:00.000-05:00

How do we perceive the world around us? More specifically, how do we perceive, and in turn react to, the culture around us?

The way we perceive the world in which we live is referred as our worldview. Still, the term is more specific. Our worldview dictates how we react to and position ourselves in culture.

Better said, our worldview is the framework by which we tie everything together, understand society, and find our place in it.

Allow me to explain.

(As a note, those of you familiar with Dr. Jimmy Scroggins and or those in that general circle will find that the following is very much like the "upper floor/lower floor" philosophy.)

The philosophy of the two spheres is not something that someone would claim proudly. Sadly, however, we see this permeating our christian society. This philosophy claims that somethings are not associated with God, Christianity or other "personal" beliefs.

I tried to upload a diagram which I made, but alas, it did not work. Try to picture that there are spheres (circles) around these groupings.

Public (week)
Politics
Science
Work
Private (weekend)
Church
God
Family

The idea is that these two spheres never come in contact with each other. That is to say, that what I do with my personal or private life has no bearing on my public life. Example: In the the 2004 presidential elections John Kerry was asked a question concerning abortion, in his reply he made the statement that he, himself, is against abortion but that he can not allow his personal beliefs to affect the way he makes political decisions.

Further, on the liberal side of neoevangelicalism we find those who "believe the Bible" but do not "allow" their personal beliefs to influence what they see as the "truths" of science (pardon all of the quotations)("").

These are both good examples of a faulty worldview.

On the other side, a positive world view would be that of one sphere. That is, all of our decisions/ beliefs emit from the same, Christ-centred, position.

Life
Family
God
Politics
Work
Church
Science

If we are to truly follow Christ in our christian walk, we must not allow the philosophy of the two spheres to permeate our thinking. We must see the whole of culture as it is lit by God's Word. Indeed, we should view the whole world through a lens that is colored with nothing less than the blood of Christ.

How we do this is not as easy to answer. But, as always, we must search the scriptures, study wise writings (books), follow Godly advise and be in a constant state of prayer to even come close to walking as Christ did.

Happy Thanksgiving to all!

Where are We?

2007-10-19T15:41:00.000-04:00

What is our culture?

This question has many answers. There are those who would say that the culture in which we live is our general community. That is to say that those immediately around us form our culture.

To a certain extent I think this is true.

It is certainly true that those around us form a culture. Most everyone refers to different regions of the world, nation, and even major cities as having a specific culture. European culture, American culture, Yankee culture, southern - which is clearly God-ordained - culture, beach and or river community culture, and downtown culture are all phrases we hear in regards to the term culture.

All of the above are valid uses of the term culture, and indeed regions do contain different "cultures."

I would like to discuss a much broader culture. The culture in which you and I live, for the most part, encompasses all of the US, Canada, and Western Europe. This is what is referred to as Western Culture. Western Culture, or civilization, has a rich, deep, history which is deserving of many years of research and study. But, despite my inclination to dwell on Western history as a whole, we will hone in on a later period in Western history.

In AD 1500 one of the most important movements in world history began: the Reformation. Out of this period came some of the greatest Christian thinkers and theologians of all time. Coinciding with this movement was - the reformation and this are my favorite periods of history - the Renaissance. The Renaissance produced a rebirth of thought for the culture of that time period.

Consequently, AD 1650 launched what is known as the Modern Era. Here we see the (perceived) autonomy of man. Human reasoning was (and is) king.

Then, in 1975, what is referred to as a paradigm shift occurred.This pushed us into the Postmodern Age. It is in this Postmodern Age that you and I find ourselves. We are now in an age where we find no truth. Indeed if I feel that something is true it may or may not be true to you!

In this age of relativity of truth, the Christian and his doctrine run completely contradictory to contemporary beliefs. However, this is not to say that all Postmodern thought is bad. Conversely, there are many aspects that are to be commended and utilized.

It should be noted that in the upper echelons of American and European universities the Postmodern age is considered to be over. In the minds of those select members of academia, we have now moved into the Post-postmodern age. There is also a small contingent that claims that we have moved into the Transmodern Era rather than a Post-postmodern age (the difference of which we may discuss later).

Despite these different levels of thought, you and I, as well as the rest of the world, will be living in the effects of postmodernity for the remainder of our, and most likely our children's, lives.

So here we are! This is the world in which we find ourselves. Many times we hear people claim that they wish they lived in a certain time period or that the "Christian walk" would be easier if they lived under different circumstances. This is faulty, even sinful, thinking. We should not think of our position in history as a negative aspect of our lives. Rather we should be honored that God has ordained a few of us to participate in His plan in this our unique age.

We Begin

2007-10-11T23:20:00.000-04:00

Where do Bible-believing Christians fit in today's culture?

Do Christians have a place in today's culture? Perhaps we are to blend in with all other "religions." Wait! Are we not to be salt and light to a dying world?

Our question turns: how are we to bring light into this 21st century Western culture? Are we to stand on the street corners and proclaim damnation on all who do not attend church wearing dark suits? Surely not. The answer is to wear the world's mask, making sure that we are accepted in to its society. Then, at the last possible moment we admit that we are religious and hope that those around us might, possibly, maybe, want to become religious with us. Maybe a happy medium can be found? Perhaps there is an even better way.

These are the questions that we must ponder. Furthermore, we must not stop with pondering, we must press farther into the phase of engaging culture.

May God add His blessing and wisdom as we contemplate Culture and the Christian.