Sunday, April 13, 2014
This is the trailer to the movie that was shown to me and others at the community college I work at. This movie is attempt by some Muslim comedians to ease tensions between conservatives and the Muslim community. The vehicle to achieve that is comedy. The thought goes "If we can get people to laugh with us then we can start seeing how alike we are." The "power of comedy" can help overcome any barrier that we erect in the name of religion or politics. After all, if we can laugh it then we can accept it.
If that was the case, why didn't I find it funny? Others did but I couldn't laugh at much of this fun. In some cases, it was just too vulgar. At other points, it was just foolish in it's setup (same jokes could apply to city people going to the country). But on the whole, I didn't find the movie funny because it was misrepresenting Islam because it was devoid of talking about the core of Islam.
Even though I'm a Christian and I believe Islam to be wrong, it should be represented properly. The best way to combat Islamophobia is to provide people with facts. Do Christians attempt to proof text from the Koran? Yes (in the same way they proof text from the Bible). Do Christians/Conservatives take a little bit of misinformation and run with it? Yes. Is this film accurate on diagnosing the problem(s)? Yes. Do they accurately suggest solutions based out of the Muslim Worldview? Not even close.
This is was confirmed by the film maker, Negin Farsad, in the Q&A after the film. I ask if this was to combat Arab-American/Persian American hatred more than promote Islam. She said that was correct. She wasn't a scholar and couldn't speak to the religious issues (even though she felt confident enough to state that all religions are basically the same and imply as much in the film when pointing out the hypocrisy of Bible-believing Christians). The film was blatantly about ethnic hatred and not religious hatred. The very flippant attitude the filmmakers had about Islam shows they don't respect Allah like a true Muslim would. That is perhaps why many Muslims don't joke about their faith (like many Christians would).
I also asked if there were divisions in local mosques between Sunni and Shiite and/or between Asian/African Muslims (since there are more Asian/African Muslims in the world that in the Middle East). She responded about immigration in general. This was the perfect time to highlight and educate some differences, especially since the film highlighted some racism that some Middle Eastern Muslims have towards Jews/African Americans. The best we got was an anecdote about a rum cake and Jewish neighbors.
Finally, I asked a simple question if the film maker knew some good resources on Islam. After all, if I just google Islam, I'm not sure what I would find. Granted, getting advice from a "secular Muslim" on who is a good representative of "religious Islam" may be like asking a vegan for a good steakhouse. I assumed that if I'm doing research I should know who agrees with me and who doesn't. I could produce the names of people that are fair representatives of the "other" side. In this case, I was told email her because she didn't know or I could just go to PBS (which again may not be an accurate representation).
All in all, the movie director and many of the contributors in the movie are advocating a secular state and not the Islamic religion. There was an Iman in the film that explained things like Sharia Law and at least comic that thought Negin wasn't a Muslim because she drank/dressed risque but these things were more of afterthoughts. Those are both vital aspects that deserved more but that would take away from the "Coexist" theme. Too bad no one pointed out that these "Secular" Muslims are as close to "real" Islam as the "jihadist" Al-Qaeda (like Liberal Christians are as close to Historic Christianity as Westbro Baptist). There was no talk of the role of a Mosque, Halal diets, Mohammed (and drawing his likeness) or the Koran itself. I know "The Middle Eastern-Americans are Coming" doesn't have as nice of ring as "The Muslims are Coming" but this would be more accurate.
It is at least nice to know that Christians aren't the only ones being misrepresented by secular comedians.
Monday, March 17, 2014
Friday, February 21, 2014
The term hypocrite get thrown around a lot in Church circles. Simply, according to Miriam-Webster, a hypocrite is “a person who claims or pretends to have certain beliefs about what is right but who behaves in a way that disagrees with those beliefs.” Many believe that people in the church say one thing and do the opposite. People don’t like being told to do (or not do) something by other people that they themselves aren’t (or are) doing. People hate people who appear pious to act impiously. They feel the “fakeness” of the impious acting piously because they know instinctively that bad people don’t really do good things.
The question is though is this description really fitting of Christians? Do they act differently than what they profess? Actually, true Christians are not hypocrites. Actually, the non-Christians are the hypocrites.
Jesus constantly addresses the Pharisees with the term hypocrite. His usage is best found in this phrase, “Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the monuments of the righteous, saying, ‘If we had lived in the days of our fathers, we would not have taken part with them in shedding the blood of the prophets.’ Thus you witness against yourselves that you are sons of those who murdered the prophets. Fill up, then, the measure of your fathers. You serpents, you brood of vipers, how are you to escape being sentenced to hell?” (Matthew 23:29-33, ESV). Notice that Jesus is pronouncing judgment by a standard he knows they hold and shows them to be wanting. The Pharisees claim to stand in the tradition of the Prophets when they really have deviated from that. He points out that the Pharisees were being judged by the Prophets to be shown as the murderers of the prophets. Their sentence would be Hell and they are piling up more and more evidence to validate that sentence.
Even though Jesus seems to make a big deal about, this is term is only thrown around in the gospels. Paul, Peter, James or John doesn’t use this word in any of their letters to Churches. Ironically, these churches often acted contrary to their stated belief and probably every much as inconsistent as the Pharisees. When Paul confronts Peter in Galatians 2 for instance, he says that Peter was acting in contrary to Gospel, not that he was a hypocrite. Why? Wasn’t it obvious that Peter was being a hypocrite? He should have jumped on him with this term and showed that Peter, the man that received the vision from God in Acts 10-12 that all foods were clean and preached to all men from many nations in Acts 2, was acting like elusive racist while he proclaimed an “inclusive” message. Why doesn’t Paul pounce?
Or what about when Paul hears of a man with his father’s wife in 1 Corinthians 5? Does Paul say “You hypocrites! How dare you accept this sin that even the outside world hates while saying that you love marriage? No. He discusses “judging” those inside of the Church rather than those on the outside because God judges those on the outside of the church with the standard of grace. The apostle does call them arrogant and they should be mourning for this sin but he doesn’t use the “h-word”.
Or James, talking about the tongue, “With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers, these things ought not to be so,” does he call those members of the church hypocrites in James 3? No, James judges this to be wrong and exhorts them to look at their nature since can fig trees produce olives?
There is the rub. Jesus seems to reserve the term hypocrite for only those outside of the Church and no apostle even feels comfortable using it. Why? The answer is found in the Christian Gospel. This good news says that yes, you think you are better than you but really your nature is bad. Depraved. Without the ability to choose good. In your nature, you are a sinner. As much as you say to the contrary, that is want you are. Everyone who says that they can do good is a liar and a hypocrite. The “grading curve” we attempt to use to justify the myth we aren’t that bad, will be held to us to show up that we can even live up to that standard, let alone the standard a Holy and Righteous God. By the life, death, and resurrection of Jesus Christ, who lived perfectly in action according to his nature (100%God and 100% Human) showed us by contrast the depths of our depravity and obeyed in our place and took the punishment in our place to give us a new life, new heart as a new creation. We are then saved unto good works we are able to do through our new nature.
This as a result means two things. Christians should know that to their core are really bad and they we need to be judged. We are working out our salvation with fear and trembling but we need the Law to shine on us to point out that our words are not matching our new nature. Repent and allow the grace of God train us to renounce ungodliness and world passion to live self-controlled, godly lives in this present age (Titus 2:11-12). Being a Christian should mean that he or she welcomes the judging. It doesn’t mean we like it all of the time but we are humble enough to receive. Since we recognize our utter dependence on the grace of God in Jesus, our worth is not tried to our work but to His alone. This frees us from the sting of judgment because this is no longer tied to our eternal destiny.
So when the people of the “judge” the church, we welcome it. That is what our message says. So are we really hypocrites? Do our actions conflict with our confession? Not really. Are there some Christians that don’t receive judgment well but our message allows for that. We realize there is a Judge that will judge us unless for the Grace of our Lord Jesus Christ. But also, when we “judge”, it for those inside of the Church based upon the agreed upon standard that is external. Anyone can read the Bible and “hold us accountable.”
But yet, if your standard is “judge not, yet you be judged” and you say the church shouldn’t judge, your actions are not matching your words. If judging is bad and you are judging, what does that say about you? You are violating your own standard and you stand guilty. You are your own judge, jury, and executioner (not to mention the Holy God who says Judge not, yet you be judged or the same standard will be held to you). Who hates being judged but will willing judge others with the greatest of ease?
Who is really the hypocrite?
Thursday, November 7, 2013
1) Studying the Bible is hard. While I have clearer time breaks between work and play, I thought I would have more time to read and study but that failed to account for what purpose. I still love it so much. I'm listening to Podcast and lecture like crazy. However, without an avenue to teach, I find it hard to sit down and study something. I miss the forced accountability to study the Bible for a purpose.
2) Getting connected to/at a church is hard. As a theologically trained person, I knew it would be difficult. Also, any church worth its salt would make it difficult for some random person to show up and teach. But just average fellowship is harder than I remembered. As a pastor, people were naturally drawn to a pastor. They want to connect with you. While the relationships also took time to develop, people had more reason to work at it. This time, as just a normal bloke, there is no natural draw to relationship. This could be more to the fact I have two kids where before I didn't but I can't help but think this plays a small part.
3) "Normal" work is harder. Pastoring is hard. Don't get me wrong. The problem is I have to be on constant guard on what I say and how I act. Carl Trueman rightly put it recently the following:
Perhaps it is time for those of us who have ministerial jobs which we by and large enjoy which actually shield us from much of the aggressively secular world out there to spend less time puffing ourselves up as martyrs to a cause or as danger men living risky lives on the edge and instead give thanks for the comparatively easy green pastures in which we have been allowed to lie down. (source)A "normal" job forces me to skirt the issue plaguing everyone when trying to help them. I can't come right out and tell people you are sinner and it is because of your sin that you are experiencing pain and suffering. I can be subtle and it is great that I work with a bunch of Christians. However, there is always that constant fear.
4) The future prospects are hard. A man with M.Div doesn't have direct career paths outside of church world. So while I would love to get back into church world, I don't see that directly happening in the near future. So do I get more education? Do I hold I hope of getting back into ministry? I don't like my options. I trust that God will provide and call me to my vocation. I know there is always a prospect of changing jobs but it is the the what I will do that concerns me.
I'm still struggling but I know this is my season of life. It is hard but God is good and I trust in him.
Thursday, October 31, 2013
It is astonishing to me that the great modern choruses and hymns written by charismatics could be rejected so wholeheartedly. What of such popular songs as “In Christ Alone” written by a team including Stuart Townend, part of the same family of charismatic church’s as myself? Has that song not been a blessing? Has it not, dare I suggest it, added to biblical understanding for many? Does he really reject Hillsong music like [Man of Sorrows], not to mention Jesus Culture, and a host of others? The Charismatic Movement has contributed masses towards worship! Not just the songs, but a renewed passion for God, and dare I say it a more biblical approach to using our whole bodies to worship God at times noisily. [source]Very few people would raise a finger about Stuart Townend and the folks at New Frontiers or Bob Kauflin of Sovereign Grace Music, who is also charismatic. Why? Because they preach Jesus and the Gospel; they make much of sin and the need for repentance. Other than maybe a misguided view of the Spirit's gifts to his church, they are pretty orthodox. Singing their songs may be like a calvinist singing a hymn by Charles Wesley. When we hear them sing about the gospel, we can know they mostly mean the same things as we do. Sin is sin. Penal Substitutionary Atonement is Penal Substitutionay Atonement. God is triune and Jesus is the second person of the Trinity. Suffice it to say, we can know word games aren't happening.
Often times in our hymnody, a good (or great) song comes from a poisoned pen. A heretic can pen a song that sounds great but the author believed the words meant different things. One of reason Arianism spread was by song. It can happen very easily. Andy Naselli offered some helpful advice in an article entitled, When a Good Hymn Goes Bad. He writes about how the Keswick movement that tainted some songs for him. He suggested:
So what do you do if you’re singing a hymn like this with a congregation that is generally unaware about the hymn’s authorial intent? I can think of at least two options: (1) don’t sing, or (2) if the lyrics are redeemable, sing but don’t interpret the hymn according to its authorial intent. In other words, a postmodern hermeneutic may save you from the dilemma of not singing versus affirming error.While this may work for songs that are now public domain, this advice doesn't go far enough in the modern age of CCLI. What is CCLI someone may ask? This article does a good job explaining it. In a nutshell, whomever owns the copyright of popular worship songs will get paid a royalty based on song usage in churches out of a pool of money that churches contribute too based on size. It is a way of making sure Churches pay for fair use of a persons/groups artistic creation.
This is a generally a good thing. We don't want to muzzle the ox so to speak. Churches should act legally when reproducing content. The problem though is that this means the simple singing of a song on a Sunday and displaying the lyrics will contribute to a ministry that you may or may not want to support. The money given to a church to proclaim the the correct Gospel will subsidize a false gospel if care is not taken.
This very fact should cause us to do all that we can to make sure that if the song is copyrighted that the royalties don't go to something we are against. As many are (rightly) upset if tax money is used to fund abortions, so should they be if their tithes and offerings are used to fund heresy. It should beg the question for us, where do our songs come from? What churches are producing our songs? That's why I laughed recently that the Mormon Tabernacle Choir was singing How Firm a Foundation and had How Great Thou Art in their concert I saw on BYU.tv. They were singing songs that were written by orthodox Christians with a different view of God than that they had.
Unfortunately, the modern church has that same lack of discernment. Two organizations mentioned by Warnock as helping the modern church are Jesus Culture and Hillsong. Jesus Culture is based out of Bethel Church in Redding, CA. Hillsong is a church in Sidney, Australia pastored by Brian Houston. Listen to the clips below and tell me how is Houston and Johnson orthodox?
Doesn't both of these guys sound like Health/Wealth Guys and Word/Faith? Do you hear a gospel that glory in the Christian and not the Christ? I could point to numerous examples of crazy things coming out of Bethel and Hillsong. They proclaim a corrupted version of Christus Victor that tweaks the tradition view of justification.
But yet, non word/faith churches sing these songs Sunday after Sunday and they receive the the CCLI royalty money from their participation. They sound orthodox but they redefine traditional Christian words to make them means something different. Like the odorless byproduct of incomplete combustion Carbon Monoxide can sneak into homes to poison, so do these songs in the Church.The Church then turns around and feeds the flame so they can poison us more. What a sad cycle.
Church after church from their pulpits are preaching against a "strange fire" but yet will sing songs that arise from the ashes of those same fire. Why aren't we consistent? Will somethings fall through the cracks? Yes. But shouldn't we be more careful of singing newer things for this reason? While this makes a really good case for public domain hymns, this doesn't excuse us from looking at from where do our songs come from. The language of our songs/prayers show us what we believe. Lex orandi, lex credendi. If that is the case, we are all becoming word faith heretics.
Wednesday, August 28, 2013
Friday, June 7, 2013
Monday, April 29, 2013
I know the Old Testament talks about people being revived again. Psalm 85 is titled "Revive Us Again" and talks about restoring the relationship God has with man to allow the people of God to rejoice after a time of rebellion or spiritual non-activity (or deadness). Same with Lamentations 1 and Isaiah 57. Other than that, Nehemiah 4 quotes Sanballat and Tobiah mocking Nehemiah about "reviving" the walls of Jerusalem.
Hosea 6 is the most interesting because it seems to foreshadow Jesus. It says:
6:1 “Come, let us return to the Lord;Jesus quotes from this chapter but notice verse 2. That sounds an awful like the resurrection.It sounds like revival has happened already. It sounds like resurrection, the act of receiving new life after death, is the revival of which the Old Testament speaks. In Christ, we have a revival already so do we really have to ask for it to happen again? Does it matter that we don't feel it?
for he has torn us, that he may heal us;
he has struck us down, and he will bind us up.
2 After two days he will revive us;
on the third day he will raise us up,
that we may live before him.
3 Let us know; let us press on to know the Lord;
his going out is sure as the dawn;
he will come to us as the showers,
as the spring rains that water the earth.”
4 What shall I do with you, O Ephraim?
What shall I do with you, O Judah?
Your love is like a morning cloud,
like the dew that goes early away.
5 Therefore I have hewn them by the prophets;
I have slain them by the words of my mouth,
and my judgment goes forth as the light.
6 For I desire steadfast love[a] and not sacrifice,
the knowledge of God rather than burnt offerings.
7 But like Adam they transgressed the covenant;
there they dealt faithlessly with me.
8 Gilead is a city of evildoers,
tracked with blood.
9 As robbers lie in wait for a man,
so the priests band together;
they murder on the way to Shechem;
they commit villainy.
10 In the house of Israel I have seen a horrible thing;
Ephraim's whoredom is there; Israel is defiled.
11 For you also, O Judah, a harvest is appointed,
when I restore the fortunes of my people.
(Hosea 6:1-11 ESV emphasis added)
It is no wonder that the New Testament does not say "please revive us again." They talk about being made alive (1 Cor 15:22, Eph 2:5, Col 2:8, 1 Peter 3:18). Often it is a past tense manor like this has happened. Paul mentions a revival of the Philippians' concern for him but nothing about asking for revival in the church like we often discuss it. Nothing about a renewed vigor or feeling of life because it is implied that it has already happened.
What we need more is the reality that we have been given new life in Jesus. Trust in our baptism, the Lord's supper and the preaching word as means of grace, showing us what is real and what is living. Allow the gospel to be preached to us and instead of trying to recapture something, why don't we enjoy what we already have received? Why do we feel need to ask God for something that he has already given to us and ways to actually know that this as happened?
Thursday, March 14, 2013
The History Channel has be airing a 10 hour miniseries on the Bible. The goal, as described by the creators, was to help cure some of the Biblical illiteracy in the world today (see here). Since it is a 10 hour series, some things can’t be covered. The Bible’s story line had to be edited. If it was read from start to finish, it would take 69 hours. That time would include the telling the story of Jesus four time, the story of David at least twice, multiple visions about the same time frame in the prophets and repeating of moral imperatives (like Deuteronomy does to Leviticus or James might do with Proverbs).
Plus, some context would have to be given since a written media is being transferred to a visual media. The Bible is more a library of 66 books that do tell one story, but if read straight through, it is more like a Quentin Tarantino movie then say a Cecile B. Demille movie. Regardless, some details would need to be added since The Bible is not a screenplay. There is no blocking, set design and much ink spilled over minor details like costumes. So unless some creative licence is used, the Bible won't translate directly to TV.
So needless to say, there will be some editing choices made, but how to decide? Base it on entertainment value? Coolness? In this case, the decision as to what to leave in and what to leave out was based the idea that this was one story about the Love of God with little stories that would make a connection emotionally to the show how these stories changed the world (source here and here). So that is why Sodom and Gomorrah is highlighted while Abraham's interchange with the Pharaoh or why Samson was pick rather than say the story of Judah. I guess if that is the rubric the producers are choosing things then I guess they are doing a good job. (I would argue that there is a greater story line taking place).
Have you considered how the Bible would edit a retelling of the Bible? See what Stephen says in Acts 7:
And the high priest said, “Are these things so?” And Stephen said:Or what about the book of Hebrews retelling of faith in Hebrews 11?
“Brothers and fathers, hear me. The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran, and said to him, ‘Go out from your land and from your kindred and go into the land that I will show you.’ Then he went out from the land of the Chaldeans and lived in Haran. And after his father died, God removed him from there into this land in which you are now living. Yet he gave him no inheritance in it, not even a foot's length, but promised to give it to him as a possession and to his offspring after him, though he had no child. And God spoke to this effect—that his offspring would be sojourners in a land belonging to others, who would enslave them and afflict them four hundred years. ‘But I will judge the nation that they serve,’ said God, ‘and after that they shall come out and worship me in this place.’ And he gave him the covenant of circumcision. And so Abraham became the father of Isaac, and circumcised him on the eighth day, and Isaac became the father of Jacob, and Jacob of the twelve patriarchs.
“And the patriarchs, jealous of Joseph, sold him into Egypt; but God was with him and rescued him out of all his afflictions and gave him favor and wisdom before Pharaoh, king of Egypt, who made him ruler over Egypt and over all his household. Now there came a famine throughout all Egypt and Canaan, and great affliction, and our fathers could find no food. But when Jacob heard that there was grain in Egypt, he sent out our fathers on their first visit. And on the second visit Joseph made himself known to his brothers, and Joseph's family became known to Pharaoh. And Joseph sent and summoned Jacob his father and all his kindred, seventy-five persons in all. And Jacob went down into Egypt, and he died, he and our fathers, and they were carried back to Shechem and laid in the tomb that Abraham had bought for a sum of silver from the sons of Hamor in Shechem.
“But as the time of the promise drew near, which God had granted to Abraham, the people increased and multiplied in Egypt until there arose over Egypt another king who did not know Joseph. He dealt shrewdly with our race and forced our fathers to expose their infants, so that they would not be kept alive. At this time Moses was born; and he was beautiful in God's sight. And he was brought up for three months in his father's house, and when he was exposed, Pharaoh's daughter adopted him and brought him up as her own son. And Moses was instructed in all the wisdom of the Egyptians, and he was mighty in his words and deeds.
“When he was forty years old, it came into his heart to visit his brothers, the children of Israel. And seeing one of them being wronged, he defended the oppressed man and avenged him by striking down the Egyptian. He supposed that his brothers would understand that God was giving them salvation by his hand, but they did not understand. And on the following day he appeared to them as they were quarreling and tried to reconcile them, saying, ‘Men, you are brothers. Why do you wrong each other?’ But the man who was wronging his neighbor thrust him aside, saying, ‘Who made you a ruler and a judge over us? Do you want to kill me as you killed the Egyptian yesterday?’ At this retort Moses fled and became an exile in the land of Midian, where he became the father of two sons.
“Now when forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in a flame of fire in a bush. When Moses saw it, he was amazed at the sight, and as he drew near to look, there came the voice of the Lord: ‘I am the God of your fathers, the God of Abraham and of Isaac and of Jacob.’ And Moses trembled and did not dare to look. Then the Lord said to him, ‘Take off the sandals from your feet, for the place where you are standing is holy ground. I have surely seen the affliction of my people who are in Egypt, and have heard their groaning, and I have come down to deliver them. And now come, I will send you to Egypt.’
“This Moses, whom they rejected, saying, ‘Who made you a ruler and a judge?’—this man God sent as both ruler and redeemer by the hand of the angel who appeared to him in the bush. This man led them out, performing wonders and signs in Egypt and at the Red Sea and in the wilderness for forty years. This is the Moses who said to the Israelites, ‘God will raise up for you a prophet like me from your brothers.’ This is the one who was in the congregation in the wilderness with the angel who spoke to him at Mount Sinai, and with our fathers. He received living oracles to give to us. Our fathers refused to obey him, but thrust him aside, and in their hearts they turned to Egypt, saying to Aaron, ‘Make for us gods who will go before us. As for this Moses who led us out from the land of Egypt, we do not know what has become of him.’ And they made a calf in those days, and offered a sacrifice to the idol and were rejoicing in the works of their hands. But God turned away and gave them over to worship the host of heaven, as it is written in the book of the prophets:
“‘Did you bring to me slain beasts and sacrifices,
during the forty years in the wilderness, O house of Israel?
You took up the tent of Moloch
and the star of your god Rephan,
the images that you made to worship;
and I will send you into exile beyond Babylon.’
“Our fathers had the tent of witness in the wilderness, just as he who spoke to Moses directed him to make it, according to the pattern that he had seen. Our fathers in turn brought it in with Joshua when they dispossessed the nations that God drove out before our fathers. So it was until the days of David, who found favor in the sight of God and asked to find a dwelling place for the God of Jacob. But it was Solomon who built a house for him. Yet the Most High does not dwell in houses made by hands, as the prophet says,
“‘Heaven is my throne,
and the earth is my footstool.
What kind of house will you build for me, says the Lord,
or what is the place of my rest?
Did not my hand make all these things?’
“You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you. Which of the prophets did your fathers not persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered, you who received the law as delivered by angels and did not keep it.”(Acts 7:1-53 ESV)
Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the people of old received their commendation. By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible.Simple Question, what was the point of these stories? What things were left in? What things were left out? What creative license was taken? How does The Bible compare? If it is telling the story of the Bible is different than these, why is that so? If the Bible is edited in a way so that the redemptive work of God is hidden, then you have not edited the Bible in a Biblical Way.
By faith Abel offered to God a more acceptable sacrifice than Cain, through which he was commended as righteous, God commending him by accepting his gifts. And through his faith, though he died, he still speaks. By faith Enoch was taken up so that he should not see death, and he was not found, because God had taken him. Now before he was taken he was commended as having pleased God. And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him. By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith.
By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going. By faith he went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. For he was looking forward to the city that has foundations, whose designer and builder is God. By faith Sarah herself received power to conceive, even when she was past the age, since she considered him faithful who had promised. Therefore from one man, and him as good as dead, were born descendants as many as the stars of heaven and as many as the innumerable grains of sand by the seashore.
These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth. For people who speak thus make it clear that they are seeking a homeland. If they had been thinking of that land from which they had gone out, they would have had opportunity to return. But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city.
By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was in the act of offering up his only son, of whom it was said, “Through Isaac shall your offspring be named.” He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back. By faith Isaac invoked future blessings on Jacob and Esau. By faith Jacob, when dying, blessed each of the sons of Joseph, bowing in worship over the head of his staff. By faith Joseph, at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his bones.
By faith Moses, when he was born, was hidden for three months by his parents, because they saw that the child was beautiful, and they were not afraid of the king's edict. By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter, choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin. He considered the reproach of Christ greater wealth than the treasures of Egypt, for he was looking to the reward. By faith he left Egypt, not being afraid of the anger of the king, for he endured as seeing him who is invisible. By faith he kept the Passover and sprinkled the blood, so that the Destroyer of the firstborn might not touch them.
By faith the people crossed the Red Sea as on dry land, but the Egyptians, when they attempted to do the same, were drowned. By faith the walls of Jericho fell down after they had been encircled for seven days. By faith Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies.
And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets—who through faith conquered kingdoms, enforced justice, obtained promises, stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword, were made strong out of weakness, became mighty in war, put foreign armies to flight. Women received back their dead by resurrection. Some were tortured, refusing to accept release, so that they might rise again to a better life. Others suffered mocking and flogging, and even chains and imprisonment. They were stoned, they were sawn in two, they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated—of whom the world was not worthy—wandering about in deserts and mountains, and in dens and caves of the earth.
And all these, though commended through their faith, did not receive what was promised, since God had provided something better for us, that apart from us they should not be made perfect.
Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.
(Hebrews 11-12:2 ESV)
Wednesday, March 6, 2013
Last week, I said I was no longer comfortable with the Evangelical label as understood by the vast majority of American Christians. The main reason is that it isn’t helpful. It doesn’t tell me anything about what the person really believes on matters of faith and doctrine or what they find as important Biblical stances. Is this just me being a church hater? No, it is actually me being a church lover.
I would want to advocate that there should be more of an emphasis on denominational labels. Why? Because they help me know to whom I am accountable, to whom I should submit, to how leaders are selected, to what I hold as a creed and from what stream . The word “Evangelical” doesn’t do that. If everyone from Benny Hinn to John MacArthur can call him or herself an Evangelical, then why use it? If it’s just a synonym for Christian, then just use Christian. At least that word is a label in the Bible for those of “The Way”. So if Evangelical is not a Biblical adjective, then why can't other ones with a better historical track record be used?
The first thing all of these terms (like Roman Catholic, Lutheran, Presbyterian, Baptist, Quaker, Anglican/Episcopal, Reformed, Methodist, Eastern Orthodox, Congregational etc.) have some history so I can look to that to see how they are to be used both in the past and around the world. There is a little more perspective and context. The term Evangelical is less than 100 years old and it has been primarily used in the USA. This is not to say that a Vineyard, a Church of God or a Calvary Chapel couldn't be this is in the future. All of these other labels originated in it's own time and place as well. There is just more data to how these words are used in the everyday language of the church. Either way, whether a lot of history or a little history, I can get some context that Evangelical doesn't give me.
This leads to the second thing. These terms actually speak to something that actually represents beliefs. Presbyterian, Quaker/Friends Church, Congregational and Anglican.Episcopal speaks to the way the church is organized. Baptist speaks to a emphasis on baptism by immersion as acceptance into the church. Reformed and Lutheran speaks to reformation heritage against Roman Catholicism. Same with Eastern Orthodox against the Western Church. Most of these labels were formed around a secondary issue that showed HOW they would dispense grace.Granted, there is more to these labels then Church governance but at least it is a start at understand what makes people differ in Christian understanding.
With this knowledge, I can know how to relate to a fellow Christian. Are they friends, foes or acquaintances theologically? I can know where the authority structure so if I see a Christian with questions, I can refer them to the right place. If they are in need of discipline, I know to whom they need to answer. I know if they are paedo-baptists or creado-baptist. I know views of communion. I know if they are more pietistic or confessional. Dispensational or Amill. How gifts of the Spirit are doled out. All of these things help with understanding my fellow Christian and helps me to learn what the Bible says.
This strengthens the Church because then I can hold you (and you me) accountable if you believe something different than what your church professes and it helps me to see to whom I can partner with in advancing the Gospel. People can hold an evangelistic rally together but when a convert comes forward to be baptized and one brings a cup and one brings a tub what happens? If one denomination allows female priest/elder and one does not, would that be a problem? But some will say, why can't we focus on what is common between all of the denominations and the most important which are the morals/how we live. My question is can these things really less important than the ordo salutus or the sovereignty of God? This is a probably why associations are popping up more and more. It allows people to do things together without the accountability structure and "fake" the common ground enough to get things done.
This is why we have last names as a family. When my son is around other kids, people will know for whom I am responsible. People will know we are together and for what purpose. People will know where we live and what we are about. If he or I would start to act contrary to what it would mean to be Staifer, things could be address. Someone else could adopt me and I could change my last name. Now I'm beholden to a new standard. If evangelicalism has its way, we would be a bunch a first name orphans roam aimlessly waiting for someone to give us more purpose and identity for which we are actually longing.
So when I am asked what I am, I say I am a Christian who is currently worshiping in the Presbyterian tradition (a term I stole from Chaplain Mike Mercer). Is this a perfect model? No. There are liberal Reformed Baptist Churches and Conservative PCUSA churches. There are Wesleyan Churches that act liturgical and LCMS churches acting like a Purpose Driven Church (which should just call itself a Denomination since it acts like one). So while there is a push for nondenominational movements and ecumenical gatherings, let remember not to throw the baby out with the bathwater. Denominations help the church, not hinder them.
Note: This discussion really challenged my thinking on denominations.