Monday, August 16, 2010

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

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

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

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

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

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

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

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

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

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

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

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

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

Thursday, August 5, 2010

Reading the Bible; Thinking about Theology pt ii

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

Monday, August 2, 2010

Reading the Bible; Thinking about Theology


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

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

An important question to be sure.

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

Friday, June 18, 2010


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).


Tuesday, June 15, 2010

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

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

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

Wednesday, May 19, 2010

Marks of the Messenger


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

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

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

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

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

Semper Reformanda

Friday, March 5, 2010

Covenant and Eschatology


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

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