Monday, July 28, 2014

Thoughts on the significance of the Ephesian’s temple reference and imagery (2:11-22)

Significance of “temple” in Ephesians for developing biblical church growth
Ephesians presents the blessing of God’s redemptive actions “in Christ,” that is Jesus’ death, resurrection, and ascension to the right hand of God in the heavenly places, in juxtaposition to the Gentiles’ former relationship to temple-life.  This frames Paul’s Letter to “the saints who are at Ephesus” (1:1). In fact the centrality of the temple-concept can be seen in the pivotal, and central pericope of 2:11-22, where the Gentile-Jew One New Man (2:15c), the church, is referred to as “a holy temple in the Lord” (2:21c).  Interpreting this text, 2:11-22, and developing its significance to the contemporary local church must consider this aspect of Paul’s framing as he develops his concept of the church local (i.e., the church in Ephesus).

Like the relevance of ancient idolatry and idols within a contemporary social environment, the concept of “temple” also has contemporary referents.  Ancient temples were structures, as well as systems, in miniature to display and explain people’s relationship to divine rulers, deities, and creation. The priestly functions and the habits formed by people participating in the temple system orient the person toward a worldview and a personal, group, national identity--forming how the creation works and which powers exist. There are contemporary “temples” as there are contemporary “idols.” There are contemporary “temple systems” as there are contemporary forms of idolatry.

All this is important in applying the significance of Paul’s temple-teaching in Ephesians and developing a biblical concept of church growth. Our building-centered church experience provides a similar temple-experience for people today, forming habits and offering a display both to the believer and, as a testimony, to the community who God is, how creation is ordered, what defines God’s community, and where God’s purpose is to be carried out.

Significance of the Gentile-Jew framework
No doubt the issue of the Gentile and Jew relationship needs to be considered both for interpreting the Ephesians 2:11-22 text and seeking to apply its significance to the church today. While it is important to understand the hostility and prejudice that existed among Gentiles toward the Jews throughout the Roman world, Paul seems more concerned with how the Jewish world and its temple system related to the Gentiles.

The barriers exist that keep the Gentiles from access to God in Christ. The language Paul uses, particularly in 2:11-22, seems more concerned about the negative effects of keeping Gentiles from experiencing the Messiah, than merely a ethnic hostility between Gentiles and Jews. Pauls reference to the breaking down of the dividing wall that abolishes the enmity between Gentiles and Jews (2:14c-15b) seems less about “Law” as a barrier to Gentiles having access to God in Christ, than how Jewish temple-experience enables such enmity to exist that keeps Gentiles from Messiah. For Paul harnesses the imagery and language of the Old Testament to describe both this existence apart from Messiah and how the Gentile-Jew believing community now has “access in one Spirit to the Father” (2:18).

What should be considered as that which places a barrier to the Gentiles is lack of access to the Scriptures, i.e., the Old Testament that contains extended blessing to the Gentiles (the Abrahamic promise) and the promise of Gentile inclusion in God’s remedy of exile, through the development of a system of belief and temple-experience. Paul’s reference to the “enmity” (2:15a, 16b) does not necessarily mean the Gentile-Jew hostility that existed, but equally can be the barrier causing enmity in the system of interpretation and temple-experience that kept Gentiles out, on the margins, and/or ignored in relationship to God’s promises to them. The significance of the language and imagery Paul uses to describe the former condition of Gentiles (2:11-12, 19) implies that the barrier causing enmity can be the systems of interpretations and systems of building-centered church life. The Gentiles of Ephesus former experience of pagan temple-life and the former experience of Jewish temple-life can be barriers to free access to the Father (v. 18). Modern systems of interpretation and building-centered church life can have the same outcome, hindering free access to the Father in Messiah.

Sunday, July 20, 2014

Some dangerous thoughts on Sunday morning: Placelessness & the church-building experience

For most, if not for many, the suburban church experience is “placeless.” There might be addresses (e.g., 477 Long Street, or 23 Thomas Drive, or 100 North Wilbur Ave) attached to the buildings where Christian communities gather weekly, but such addresses do not mean these buildings, let alone the gathered church in these buildings, are a place. Place is confused with address; a destination, such as a church-building, is not a “place.”

Obviously I am defining “place” similar to the idea “there is no place like home,” that is, “place” offers identity where relationships, associations, and commitment have rooted meaning and memories, more specifically identity. Think of the idea of “place” in relationship to the command “to love your neighbor.” It is hard to love one’s neighbor when suburbanites are divorced from their neighborhoods by their weekly, daily, mundane routines of work and church.

Most suburban churches are dependent on the automobile so individuals and/or families can traverse over unrelated space from their neighborhood (which is a “place") to a locale divorced and disconnected from their neighborhood. There is little to no relationship between the two points, that is, first, there is no connection, roots, ownership or investment in the space between home and neighborhood and the address where a church gathers in its addressed building; and second, there is little to no relationship to the neighborhood surrounding the address of the building to which they have traveled to meet as a group of people. Thus, modern suburban churches depend on Christians leaving their neighborhoods (which is a “place") to gather together, to support with their time, efforts, resources, skills, and finances a building, which for all spiritual and practical purposes is not a place. Literally the building-centered church robs neighborhoods of Christians, along with their resources, talents, and capacity, who are recruited and, then, via the automobile, are transported out of their own neighborhoods to a placeless building experience unconcerned about “neighborhood.”

Monday, April 14, 2014

Living as New Creation Exiles (Jeremiah 29; 1 Peter)

A brief proposal for an article to be submitted to CCDA Theological Journal (no guarntee, for sure, but I thought I’d share the idea--I’ll probably do the article, no matter)



Living as New Creation Exiles:The Distraction of False Prophecy, Envisioning the Welfare of the Land (Jeremiah 29; 1 Peter)

Strangely, the New Testament describes the church as a community in exile (1 Pet 1:1; 2:11; Jas 1:1). This is an ironic designation, since God’s redeeming work through the cross of the Messiah was the solution for the sins of his people and an end to their condition of exile, thus creating a new humanity (Eph 2:11–18), the church of the redeemed. On the one hand, Christian congregations are people of hope and life; on the other, they are a suffering, exiled people because they are aliens, strangers in this world—in their communities, in their neighborhoods.

Jeremiah 29 is a text about God’s exiles living in Babylon, far away from their rightful home. Yet, even as exiles in a foreign land, God calls his people to live out the new creation by seeking the welfare of the city. Incredible! In seeking the welfare of Babylon, the evil empire used to bring God’s judgment of exile, they will find welfare—they will find peace. Jeremiah 29 presents an image of God’s people as carriers of the future through their present action, doers of hope and peace. Meanwhile, there are false prophets whose message offers faulty hopes that distract from God’s purposes, both in his judgment and in his redeeming promises for peace.

Using 1 Peter as a NT point of reference, this article will be an exposition of Jeremiah 29, showing the local church to be God’s New Creation Exiles. I seek to make Jeremiah 29 preachable (as a teaching tool) for pastors, so they may enable their congregations to lean toward their city of residence, their parish (the wider community), the neighborhoods (the places where the church people live, go to school, work, play, and interact with friends, colleagues, neighbors, and social structures). Based on the significance of Jeremiah’s message in chapter 29, I will also offer potential outcome development that will help Christian communities to act as New Creation Exiles as they “seek the welfare of their cities.”



Check out my new book, Wasted Evangelism: Social Action and the Church’s Task of Evangelism, A Journey in Mark’s Gospel

Saturday, March 01, 2014

New Adam-New Man as Church: It’s significance for church growth models

As most of you know I just finished and released Wasted Evangelism: Social Action and the Church’s Task of Evangelism. Well now I am working on my next book--my study in Mark (i.e., Wasted Evangelism) led me to the topic of church growth; so, now I am turning my exegetical attention to Paul’s letter to the Ephesians.  I enter the fray through Ephesians 2:11-22, more specifically here at the beginning with Paul’s reference to “One New Man” in Eph 2:15. Below are my initial thoughts as a prepare a paper for the New England region of ETS’s annual meeting at the end of March.



The “New-Creation Adam” as Church: The Significance of the “One New Man” on the Biblical Concept of Church Growth (Eph 2:15; cf. 4:22–24; Col 3:9–11; Rom 6:6)

Like the concept of evangelism, church growth is typically not formed by exegetical study and often lacks theological reflection; but, is usually consigned to matters of practical theology. Much of popular church growth literature builds concepts and models of church growth, not on the significance of the text of Scripture (i.e., exegesis and sound biblical theology), but on social group dynamics and the methodologies of contemporary marketing. “What works best” is the paradigm for modern (and even postmodern) church growth models, and dare I say, market-driven propaganda. Bible verses and Bible stories are often harnessed as proof-text backup where words and phrases have some verbal or conceptual correspondences to our modern concepts of church and church growth (the ideas precede exegesis and biblical theology), leveraging the modern concept to interpret the original meaning in the texts being used (i.e., leveraging application to interpret the biblical author’s meaning). This study seeks to investigate the use of Paul’s reference to the “new man,” with a special interest given to Ephesians 2:15 and 4:22–24 (cf. Col 3:9–11; Rom 6:6), and its significance for developing a (more) biblical concept of church growth. The “new man” concept and imagery is related to Paul’s understanding of the “Last Adam” and the “New Humanity,” which are intrinsic to Paul’s understanding of God’s action through the Christ-events, particularly the cross-event, for determining the defining nature of the church; and, thus, the “new man” has implications for our understanding of church growth and church growth strategies. Herein I will seek insight from Paul’s understanding of Jesus as the “Last Adam” and the Church as the “New-creation Humanity” as biblical concepts and imagery that should shape a biblical understanding of church growth; and, then, draw some conclusions regarding form and function of the Pauline “new man” (i.e., corporate “last Adam,” the “New Humanity”) for implications on Church Growth models and strategies.

1. The Problem of Church Growth Paradigms and my working thesis about church growth

a. Ephesians 2:11–22, particularly verse 15 and Paul’s reference to “one new man” (ἕνα καινὸν ἄνθρωπον, hena kainon anthrōpon) draws out a wide range of contemporary social issue topics: gender, race, immigration, reconciliation, diversity. In fact, the way one even translates or the various contemporary Bible versions render the phrase hena kainon anthrōpon, literally “one new man” (v. 15), leverages the issues rather than seeks the meaning and significance of Paul’s choice of words in their particular epistolary context (or contexts in other texts utilizing the same verbal experience or literary concept). This tends, even in attempting an English dynamic equivalent for the phrase “new man,” to leverage application in order to determine meaning and significance (i.e., the tendency to translate the Greek word for man, anthrōpos, as “self” or “humanity”). /1/

b. Similarly, church growth models and paradigms, which strangely enough do not rely on what is overtly a “church growth” text in Ephesians 2, often tend to apply the praxis of church growth as it is known in the modern context to the texts of the Bible. Paul’s allusions and references in Ephesians to “new man” and their NT literary concepts elsewhere are a frequent identifier of the body of Christ or what we understand as the church or churches./2/ Interestingly, it is even a concept based clearly on the Jesus-event of the cross. Despite the importance of the personal significance of the penal substitution of Jesus Christ for our justification and forgiveness of sins, the cross-event is also the basis, even more so if biblical occurrence is taken into consideration, for providing the definition and content of Christian ecclesiology, discipleship, mission, and, in particular, church growth.

c. I contend that we need to rethink “church” and “church growth,” yet not in terms of the modern American experience (or even the postmodern American moment), nor in terms of various market-driven business models, economic paradigms, or the within the boundaries of established church-building and ecclesiastic bureaucracies and socially constructed church-related habits (e.g., weekly, building-centered, event oriented, power-invested-in-a-few “leaders” church systems, local and denominational). We need to demythologize and, yes, deconstruct our modern notions and habits of church, missions, discipleship, and church growth (and dare I say church-planting). We need to create the space to think biblically, even exegetically about “church” and “church growth.”

d. For classification and referent sake, I am using a blended definition of the English term “Church.”/3/ As I use the term church I am less concerned about the its relationship to the Greek word ekklesia and its NT use, and more or less utilizing its for its common contemporary referent as social groups who gather together, typically through a building-centered . . .

e. What is the nature and objective of biblical church growth? This is the first concern: exegetically can we derive at some New Testament understanding of church growth? What is an exegetically defined understanding of “church growth,” what significance does that understanding have for us today, and, then, how should be apply that significance? I add, what outcomes should we have to determine actual church growth?

f. My three working theses for a biblical concept of church growth:

1) Exegetically defined: The New Testament concept of church is not the building-centered experience of “church,” but derives its conceptual meaning from the imagery of the “new man” (which I provisionally render as New-Creation Humanity) and the imagery of the expanding garden-temple of God’s presence among creation.

2) The significance of New Testament church growth (based on “new man” texts): The New Testament concept of church growth is not the expanding number of individuals who can occupy a given space on a regular and/or weekly basis, but the geographic and demographic expansion of God’s new-creation humanity living out God’s reign and rule amid everyday life and who seek local and global missional outcomes based on God’s right to reign and rule over all aspects of humankind.

3) An outcome-based trajectory: The outcome of a New Testament concept of church growth is not an expanding number of individuals who occupy a given space on a regular, weekly basis, but the geographic and multi-demographic expansion of God’s new-creation through a humanity acting as God’s redemptive image-bearers.



/1/ “Deeper life” circles tend to build expanded “theologies” of human nature, inividualistic Christian life, and personal applicationi from the translations rendering Paul’s reference to “new man” or “old man” as “new self” or “old self.” Similarly those who identify with various gender, race, or immigration issues draw on modern renderings of Paul’s “new man or “old man” as “new humanity” or old humanity.” Although significant, application for personal spiritual (or deeper) life experiences and modern political and social issues should not anachronistically move from the English rendering to Paul’s meaning. The significance of the phrase “new man” (or “old man”) should stem from its original meaning in order to find appropriate and applicable outcomes of obedience by Christians and the Christian community.

/2/Interestingly we refer to the congregations of believers as “church” when “church” (or ekklesia) is one of the least frequent verbal identifiers of the groups, gatherings, or congregations that identify or call themselves “Christian.” In fact, similar to the German word “Kirche” or the Dutch “Kerk,” our English word “church” derives its etymological background from the Greek word kyriakon, meaning “belonging to the Lord” which at first turned into”the Lord’s people” or “the Lord’s community” and only later in history became associated with a place referred to as “the Lord’s house.”

/3/For which I prefer to understand as “gathering” or “assembly” or a geographically (not demographically) related social group of Jesus followers, i.e., converts to Jesus Christ, that form a loose membership of mutual commitment to each other to apostolic traditions. This seems to be a proper view of the use of ekklesia (church) for both our reading of the New Testament and what should be our view of churches as we know and experience such in our life today.

Wednesday, February 05, 2014

Some thoughts on power and structures as I develop my paper on Eph 2

Those in power and those benefiting from those in power tend to validate the structures that enable the powers and the benefits by projecting god or divine approval onto that structure, sometimes even affirming that god or the divine inhabit those structures. I see this in our modern politics as well as in our evangelical attachment to our American style of government and economic system. (Even antiChristian, atheists, and the cultural politically liberal attribute divine character to their views of the American Dream and the structure they seek to have in place--it is unavoidable; whatever carries ultimate authority is still sacred no matter who is doing the projecting.) Any threat to the structure is tantamount to attacking god or the divine, i.e., the sacred (or in the case of evangelicals, attacking God and Christianity).

Please don’t read I am against the constitutionally guaranteed American life or against capitalism and the free market (which bytheway isn’t in the constitution or bill of rights, albeit a reasonable result of our constitutional form of rights and government); I just am not attaching divine like attributes or origin to them as if they are “in” the Bible. Our evangelical attachment to the constitutional form of American life is more socially contrived than biblically affirmed. We walk, as evangelicals, a fine line between idolatry and socially derived benefits from our form and structures within a constitutionally formed American life. I contend we stand in need of more biblical affirmed values, which will inevitably lead to advocating for the poor and marginalized more so than protecting our benefits and comforts derived by our constitutional rights and economic privileges.

Thursday, January 30, 2014

Reason for the judgment of exile, the sin that matters

Two sins in particular stand out for why Israel was judged and cast into exile: idolatry and not caring for their poor. I have argued elsewhere that the Bible links idolatry and poverty together, but here I focus on the issue of poverty as the reason for judgment:

“‘This is what the Sovereign Lord says: You have gone far enough, princes of Israel! Give up your violence and oppression and do what is just and right. Stop dispossessing my people, declares the Sovereign Lord. You are to use accurate scales, an accurate ephah and an accurate bath” (Ezekiel 45:9-10).’”

“So I will come to put you on trial. I will be quick to testify against sorcerers, adulterers and perjurers, against those who defraud laborers of their wages, who oppress the widows and the fatherless, and deprive the foreigners among you of justice, but do not fear me,� says the Lord Almighty” (Malachi 3:5).


“Wash and make yourselves clean. Take your evil deeds out of my sight; stop doing wrong. Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow” (Isaiah 1:16-1).

When Christians speak of why Israel was judged and exiled, we make it sound like their sins were related to the current and modern debaucheries of porn shops, poorly crafted TV shows, the Grammys, and the unconstitutional policies of the debased Washington DC political elites. But a more careful reading of the Old Testament leads in a different direction for the cause of Israel’s downfall and eventual judgment of exile: Not caring for the poor as a nation. Now I will grant how to apply and correct this sin among us contemporaries is difficult and open to serious discussion, but it is the sin that God considers central to his judgment--it is the sin we should be discussing (especially a the church in America). Even the foreign, non-Israelite emperor Nebuchadnezzar, king of Babylon was judged and exiled for the sin of not caring and showing mercy to the poor. Daniel, God’s man in the king’s court, was clear on what Nebuchadnezzar needed to do to repent:

“Therefore, O king, may my advice be pleasing to you: break away now from your sins by doing righteousness and from your iniquities by showing mercy to the poor, in case there may be a prolonging of your prosperity’” (Daniel 4:27)

.

So when I hear Christians, preachers, and religiously right ideologues chant on how evil the nation has become, I cringe. For we are not only distracted by the glitter of Caesar’s playboy palace (the glitter of Hollywood and the media), but we actually argue against advocating for the poor and marginalized. Frankly, despite my very conservative view of politics, the economy, and the constitution, America’s demise (aka eventual judgment of exile) will not be because Beyonce pranced around the Grammys looking like a porn shop diva or Katy Perry danced with the devil or because our pols have wrecked the constitution (which they seem to be indeed doing), but because we have not cared for and advocated for the poor and marginalized right here in our neighborhoods. We have not--right and left, conservative and liberal--ensured that the least among us have shared in the benefits of living in this land. I put this mostly on the so-called church, Christians, and may I add for emphasis, evangelical Christians. The church, the local and wide church in America should be making this the first concern, calling for a serious discussion, empowering every congregation to call for this repentance and take action to care and advocate for the poor.

Wednesday, December 25, 2013

Rethinking what we should be planting as church planters

A brief QT and early morning temple-study research thought for the morning: Upfront, so no one takes me wrongly, I have more respect for church planters than I do most any other people group or vocation. With that said, as I have been studying Ephesians 2 & 4 on the matter of the Church as the New Adam and as the temple, I have begun to rethink perhaps we should shift from planting churches per se to planting community centers, cafes, schools, businesses . . . maybe the so called parachurch ministries have had it write all along (half right anyway). If you’re wondering then what I might have in mind for establishing local church bodies, I’d switch more to home churches (lots of them) and allow for church bodies to arise out of the planting of community centers, cafes, schools, businesses (viewing the homes and/or the buildings of these community centers, cafes, schools, businesses et al to be the places the local bodies meet). Obviously I am rethinking Church, but I do believe my thoughts are being molded from my study of the text of Scripture, starting previously through my six year series on Wasted Evangelism and now in my study in Ephesians and the biblical concept of church growth.

https://wipfandstock.com/store/Wasted_Evangelism_Social_Action_and_the_Churchs_Task_of_Evangelism__A_journey_in_the_Gospel_of_Mark/

Tuesday, December 17, 2013

L&S Quote - We live in enemy-occupied territory, not neutral ground

“We live in enemy-occupied territory, not neutral ground. As long as no effort is made to proclaim the gospel throughout the city, the devil may even come to church and make a substantial contribution. But when signs of community appear in a deteriorating neighborhood, the beast is roused. His bulldozer engines roar.” ~Rev. Henry K. Yordon (1926–2005), “My visions of a New Jerusalem”



Quote heads chapter 4 in Wasted Evangelism “A Prelude to Judgment (Mark 3:20–35): The Beelzebul Episode and Its Significance for Evangelistic Social Action.”

Saturday, December 14, 2013

Dangerous devotions: Ephesians 4:17-24

As long as the pastor keeps each individual the focus for “applying” the sermon each Sunday, the whole congregation and church leadership can escape the implications on the whole community of believers altogether. It is easier and safer for the status quo to remain to tell Chip to put on the “new man” in his individual, private life at home than it is to obey the implications of “putting on the new man” as a congregation. Might upset the bureaucratic system and leadership status if it were applied to the whole body of believers, the whole congregation. Ironically, it is to the whole body of the local church such a call to put on the New Man is put forth by Paul in Ephesians 4. Not one hint about the building nor the individual from the text. The significance of Paul’s exhortation is for the body of Christ to put on the New Man, which according to the text means to repent from idolatry and greediness and to act as a whole congregation in righteousness and truth. Easier and safer to let the individual do that at home. 

Dangerous devotions: Ephesians 4:17-24

As long as the pastor keeps each individual the focus for “applying” the sermon each Sunday, the whole congregation and church leadership can escape the implications on the whole community of believers altogether. It is easier and safer for the status quo to remain to tell Chip to put on the “new man” in his individual, private life at home than it is to obey the implications of “putting on the new man” as a congregation. Might upset the bureaucratic system and leadership status if it were applied to the whole body of believers, the whole congregation. Ironically, it is to the whole body of the local church such a call to put on the New Man is put forth by Paul in Ephesians 4. Not one hint about the building nor the individual from the text. The significance of Paul’s exhortation is for the body of Christ to put on the New Man, which according to the text means to repent from idolatry and greediness and to act as a whole congregation in righteousness and truth. Easier and safer to let the individual do that at home. 

Saturday, November 30, 2013

Dangerous devotions: Poor Rich Readers listen to the Feast Parable

Now that our Thanksgiving feasts are done and now are living off of the leftovers for the coming week, we come to Luke’s account of a dinner feast ("Guess who’s Coming to Dinner?").

How do poor rich Christian readers hear this parable?

We come to a rather disturbing text, which I am afraid has been deconstructed and sanitized in such ways by our preachers and pop-self-help Christian gurus to ensure the affluent American Christian remains comfortable. This text’s impact has been spiritualized away from its meaning and plan sense.

“He said also to the man who had invited him, ‘When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid. But when you give a feast, invite the poor, the crippled, the lame, the blind, and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just’” (Luke 14:12-14).

It’s a parable, so we know it’s not about our “real” dinner parties (although there can certainly be application there as well). This is about kingdom behavior. It is most assuredly not about “getting into heaven” for it is directed at what we do as believers who realize that God’s kingdom has forced its way into our time and space. (What’s our excuse?) Without attempting particulars, we can be sure that Christians with means (that is the ones able to throw a well-to-do dinner party and feast) are to invest in those who have no means to repay; the return on investment is not dollars, but lives, and in this case, lives of the poor and marginalized. The Christian with means is called upon to defer the rate of return all the way until the resurrection of the just; and the just here are those Christians with means who act justly in investing in the lives of the poor and marginalized.

So how do poor rich readers hear this text and obey it?

Friday, November 22, 2013

Why do Young New Atheists Need Evangelical Inerrantists? (outline summary)

Why do Young New Atheists Need Evangelical Inerrantists?
The Bible as Objective Moral Foundation


My proposal here is that the epistemological weight and certainty that inerrancy gives to the authority of the Bible implies that the Bible itself is an objective foundation within time and space, in the here and now, and until the consummation of the ages, for defining good and evil, for determining how life should be ordered and the nature of moral and immoral action within the human sphere of relationships.

I. Born at the Right Time: The Young New Atheist, a Millennial Generation Child
1. The Millennial Generation’s Personality is its Objective Moral Referent
2. The Millennial Generation’s Leveraged Moral Categories for Personhood
3. The Youth New Atheist Knows Not Their Atheistic End
4. No Safety Net for Programmed, Nihilistic Moral Judgments

II. The Weakness of Uncertain Atheistic Assumptions
1. The Uncertainty of Evolution’s Certainty—Not the Only Story in Town
2. The end of knowledge—a fallacy for an objective foundation

III. Inerrancy, an Apologetic Foundation: The Bible as Objective Referent
1. Inerrancy avoids the weakness of New Atheism’s certainty of science
2. Inerrancy avoids the weakness of higher criticism’s a priori commitments
3. Inerrancy resists a canon within the Canon and levels the revelatory playing field
4. Inerrancy reinforces significance for all of what Scripture teaches (or the end of neonevangelical Slavoj-Žižekism)
5. Inerrancy affirms biblical certainty and evident truth-claims (in the Bible itself)
6. Inerrancy implies an always speaking God and not dumb luck

IV. An Apologetic Foundation: Inerrancy Affirmations and Trajectories
The human desire, so it seems, is to have an affective connection to what can be known. Most assuredly this link should have some correspondence to that which best reflects reality. And in light of my narrow field in this proposal—an objective foundation for making moral judgments—this link should also have an ethical dimension that is both a way of knowing and a way of living. The Enlightenment project’s turn from biblical ways of knowing toward the supremacy of reason (minus the association to transcendence, a world without windows) and modern scientific ways of knowing have made a cleavage between knowing and ethics (that is “moral judgments”), a cleavage attempting to be filled by naturalists and atheists through various rationales that allow the science/reason ways of knowing intact but disallows any supernatural moral basis for knowing.



This is merely the final outline with a short summary of the paper and presentation given yesterday at ETS in Baltimore. I will post more portions at a later time. A PDF version will be available in about two weeks; so email me requesting a copy). The paper will be turned into a presentable journal article and will be made available through publicaton as well--in probably about a year--takes time for that!).

Friday, November 15, 2013

Reading Persecuted in my QT

As part of my morning quiet time I am reading through Persecuted: The Global Assault on Christians. We here in the USA, inside and out of the Christian community, as so unaware of what is actually happened throughout the world regarding religious liberty, freedom, and particularly the persecution of Christians. The Christian leadership, whatever is remaining after decades of persecution, is being systematically killed out. One of the oldest Christian churches in the world, Iraq is not safe for those who confess Jesus Christ as Lord.

In fact, despite the fact that it is often the Christian community providing any level of real economic stability, medical services, and education to the Iraq population, they are killed, chased away, and often kidnapped and tortured. I was blown away by the words of a Christian leader who said, “We are threatened, but we will not stop praying. Be careful not to hate the ones killing us because they know not what they are doing. God forgives them.”

Incredible.

I recommend the book > Persecuted: The Global Assault on Christians.

Saturday, November 09, 2013

Why do Youth New Atheists need evangelical inerrantists? Some final thoughts

“Sometimes the questions are complicated and the answers are simple.” So said the paradoxically insightful Dr. Seuss. There is no doubt that both the issue of inerrancy and the issue of the New Atheism (specifically God’s existence and the need for a foundation for moral judgments) are complicated and deserve far more than any input I have put on paper here. Indeed the issues associated with inerrancy such as canon, text criticism, divine revelation, and, including the historical critical method are all deeply complicated topics and thorny disciplines. However, the answer, for the Evangelical, is not necessarily an abandonment of the concept of biblical inerrancy. The simple answer that God’s written Word, contained in the canonical documents we call the Bible, is by nature inerrant as the original authors were divinely inspired to communicate God’s will, intentions, character, and how the creation is to be ordered. The concept of inerrancy as it is summarized in the Chicago Declaration is a position that seems reasonable, worthy of the Bible itself, and, as well, reflective of the biblical God’s character.

In this remaining segment I seek to affirm my proposal that the Bible as God’s fully and trustworthy written Word has inherent authority to be an objective referent for determining how the creation is ordered, determining definitions and boundaries for judgment regarding good and evil, for forming moral and immoral categories. Simply a philosophical moral argument for God’s existence is not sufficient for convincing the Young New Atheist of, not only of God’s existence, but specifically the ontological basis for and the epistemological certainty for moral judgments. It is simply inadequate to apply the modern form of reason to draw the Young New Atheist into the reality of God’s ordering of human existence. The inerrant Bible is the objective referent that reveals God’s authority for determining categories of moral judgment—of what is good or evil, what is moral or immoral. This is why Young New Atheists need evangelical inerrantists.

Wasted Evangelism--I often find myself alone in most any room

“For me, not only is social action my profession, it has been an important part of my spiritual journey as well. Over these years I have come to realize there is a wide gap, a very unbiblical breach, between the issues of poverty and my evangelical Christian community. For many years I lived out my faith at the far “right” end of that gap. For the last sixteen years on the other side of this gap I have had the privilege of working with people dedicated to moving our economically vulnerable neighbors, often trapped in poverty, toward self-sufficiency. As a result of experiencing both ends of this gap, I often find myself alone in most any room I am in. Among my peers and colleagues in social action I am extremely conservative as an evangelical Christian, sometimes even politically suspect; among my conservative Christian family I am often viewed as too liberal regarding social action and the gospel, sometimes even borderline heretical. During the summer of 2006 I began to seek out my own biblical rationale for my new vocation in community action—I wanted some personal justification from God’s Word that my faith should be legitimately connected to my work in social action. This book is a reflection of that search.”



From the my Preface in Wasted Evangelism: Social Action and the Church’s Task of Evangelism, now available at Wipf & Stock Publishers.


"My conscience is
captive to the Word of God"
~Martin Luther~

____________

"Anyone wishing to save humanity must first of all
save the Word"
~Jacques Ellul~


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