Every Sunday in May I’ll be preaching from the Book of Job. I’ve been burdened for several weeks about the many people in the church where I serve who are struggling and need a Word from the Lord in this midst of it. I’m praying that the Lord will use these messages to strengthen his people to stand firm and live the life of faith. I’d appreciate your prayers.
I’ll try to post audio and text as it becomes available if anyone is interested.
Five for Friday (05/04/12)
Ten Warning Signs of an Inwardly Obsessed Church
Any healthy church must have some level of inward focus. Those in the church should be discipled. Hurting members need genuine concern and ministry. Healthy fellowship among the members is a good sign for a congregation.
But churches can lose their outward focus and become preoccupied with the perceived needs and desires of the members. The dollars spent and the time expended can quickly become focused on the demands of those inside the congregation. When that takes place the church has become inwardly obsessed. It is no longer a Great Commission congregation.
The more I dwell on the amazing grace of God, the more I realize how deeply I need to grow and be strong in the grace that is in Christ Jesus (2 Tim. 2:1; 2 Pet. 3:16).
Anti-Bullying Speaker Bullies Teens Who Walk Out on His Attack on the Bible
Because some people only want tolerance for their point of view.
Is the Megachurch the New Liberalism?
The account Andy Stanley’s sermon floored me. Read on about 2/3 of the way in:
The most puzzling and shocking part of the message was the illustration and the account of the homosexual couple, however. The inescapable impression left by the account was that the sin of concern was adultery, but not homosexuality. Stanley clearly and repeatedly stressed the sin of adultery, but then left the reality of the homosexual relationship between the two men unaddressed as sin. To the contrary, he seemed to normalize their relationship. They would be allowed to serve on the host team if both were divorced. The moral status of their relationship seemed to be questioned only in terms of adultery, with no moral judgment on their homosexuality.
Check out this list of some differences between the KJV 1611 and the Modern KJV:
Is the King James Version the Final Authority?
The King James-only movement suggests that with the coming of the KJV there was no need for further translation work and that the proliferation of modern versions is harmful to the church. Yet the translators of the KJV faced the same objection. They note in their preface, “The Translators to the Reader,” that there was nothing unique about their work—it was only a continuation of the process of revision of previous translations and that making improvements in translations is a positive thing.
These are the notes from a talk I gave Sunday Afternoon after our fellowship meal.
The Bible is one book with one story. Here it is. But first, let me clear up some misconceptions about the Bible.
Some things people think the Bible is about:
Some people think the Bible is merely a book of timeless truth
There are certainly truths in the Bible that one might describe as timeless in that there is wisdom which is true for all people at any time for all time. To limit the Bible, however, simply to these truths is to ignore the way God himself gave it: through history in specific contexts. The fact is, the events in Exodus occur because of what God promised to Abraham in Genesis. But more deeply than that, Matthew and John couldn’t write what they wrote (and understood the events they wrote about) without Isaiah and the Psalms. Paul couldn’t have written without David. John couldn’t’ write what he wrote in Revelation without what Moses wrote in Genesis. It’s not timeless because each portion was written in the context of what God was doing at a particular time and each part is tied to God’s overarching purpose for his people and for all creation.
Some people read the Bible like a precious promises book
We’ve all heard the story of the woman who needed comfort and who opened her Bible at random looking for a promise. She did so and put her finger down on, “Judas went out and hanged himself.” She knew that wasn’t right so she tried it again and her finger fell on the verse that says, “God and do likewise.” She decided to try it once more and she ended up with, “Whatever you do, do quickly.” Obviously that’s not the best and most profitable way to read the Bible.
The Bible does have many “exceeding great and precious promises” (2 Peter 1:4) but it is not here primarily to make you feel better when you are having a bad day. The promises are connected to God’s purpose for salvation and redemption. The promises are for those with faith in Jesus Christ alone and serve to strengthen us to endure until God’s purposes are accomplished.
Some people treat the Bible like a personal development manual
The Bible was not written to give you moral lessons and examples to make your life better by making you a better person. The ethical commands given are for those who have already been transformed by Jesus Christ to reflect the life of heaven. Many of them are impossible apart from Gospel transformation and the Spirit’s power.
Some people use the Bible like an answer book or rule book to settle disputes
Sadly, this is how we tend to handle the Bible in Christian circles. Certainly there is right and there is wrong when it comes to what we believe, but there also needs to be some humility. There are some things we shouldn’t budge on, but some things we need to exercise some grace.
A living NT scholar (N. T. Wright) has written, 20% of what I believe is wrong, I just don’t know which 20% it is! That’s the type humility all of us could learn. There are some thing I know and I’m not going to budge on. There are some things I’m pretty sure of but I know that good Christians are going to read the same passages and texts and come away with different conclusions. And there some things I just don’t know so I’ll tell you my opinion based on the relevant texts, but it’s just that: my view. There’s certainly no warrant for hunting down proof-texts simply to win in arguments with other Christians (whether from our tradition or not).
Some people search the Bible as if it’s a manual for politics, ecology, economics, business, schooling, or any other issue dear to your heart.
The Bible has wisdom that may very well speak to these and other issues. But you can’t study the Bible through the lens of this issue or that issue. For example, the Bible speaks to a believer’s responsibility to guard the environment (I’ve written and taught on that before). But it doesn’t give us warrant to make that the sole mission of our ministry or of the church.
If you’re going to use one lens, then do as one recent book’s title describes, “Read the Bible through the Jesus Lens.”
What is the Bible about?
God
God is the primary actor in all of Scripture. The Scriptures reveal to us that God is the one who moves all of the events of human history, not just religious events, forward to their conclusion. We lose sight of God’s universal sovereignty because the Bible often focuses on individuals, especially individuals who often had little clout in the larger political, social, or economic world. But the book isn’t about them; it is about God. Everything the Bible tells us about these individuals, it tells us to show us how God works in his people. That leads to the next thing the Bible is about:
God’s plan
God’s plan God plan is evident throughout the Bible. We see it most easily in predictive prophecy, where God says something and then later refers to it when fulfilling that prophecy. God predicts that Israel will want a king (Deut 18) and sure enough they later clamor for a King. David becomes the King that God anoints for his people in response to their call for a King and God makes a covenant with him. The prophets predict a line of Kings from David’s seed which will culminate in one great Davidic King. The Evangelists demonstrates in the Gospels how Jesus is the fulfillment of that promise; apostles in Acts preach that Jesus is that King, and Paul speaks of Jesus as King not just over Israel but over the whole cosmos.
We see God’s plan in numerous little things that we might not notice if we don’t pay attention. We see the Tree of Life from Genesis 2 show up again in Revelation 22. The serpent from Genesis 3 is revealed in Revelation 12 to be Satan himself. The promise to Abraham are repeated by God in the rest of the Torah and then picked up by the prophets and then by Jesus and by Paul.
God’s plan to make a people
We also see it in the themes that show up in the Bible especially the plan to make a people. God tells Abraham he’s going to make a great people then refers to that promise when he delivers Israel from Egypt, then tells them he’s going make them his people and he will be their God. Ion Acts, the apostles determine that God is expanding the scope of his people by calling out from the Gentiles a people for his name (Acts 15). In the Revelation, God says that those he has redeemed will be his people ad they will be his God.
God’s plan to make a people through Jesus Christ
Those who form God’s people, his family, are those who are “in Christ.” Christ is the centerpiece, pivot point, and primary mover in establishing God’s kingdom. He is the elder brother, the firstborn from the dead, who ensures that the rest of the children of God have an inheritance by having a part in the resurrection and the eternal enjoyment of God’s blessing.
He is the King who will rule over the nations after destroying God’s enemies with a “rod of iron” (Ps. 2; cf. Rev. 19).
God’s plan to make a people through Jesus Christ by redeeming them
Jesus Christ’s death redeems us by purchasing us as God’s own possession to show love and grace to and to shower on us his blessing. Since God is eternal, he intends to bless us for eternity. But since we are slaves to sin in our natural state, he purchases us from the slave-market of sin to make us his servants, then he treats us, his servants, like first-born sons.
This redemption through paying the price for sin is seen first in God’s killing an animal to cover the shame and nakedness of Adam and Eve, it is seen in the OT sacrificial system, and it culminates in the cross.
God’s plan to make a people through Jesus Christ by redeeming them and all creation
Christ’s death does not just redeem us from death, it will ultimately redeem all creation. This is why the resurrection of our bodies is so important. In Romans 8:23 Paul makes the connection between human sin and the chaos and degradation of creation, pointing out that creation is looking forward to “the redemption of our bodies” because that signals the redemption of all creation. This theme is evident in Colossians when Paul shows us Christ as ruler of the entire cosmos.
God’s plan to make a people through Jesus Christ by redeeming them and all creation so that he can be our God.
1 Cor. 15:28 (cf. Rev. 22:3-5; Rom. 11:36). Harold Mare says this expression (“that God may be all in all”) means that “All this is to be done so that God will be recognized by all as sovereign, and he – the triune God – will be supreme (cf. Rev. 22:3-5).” (EBC 10:286)
This has been God’s plan from the beginning: to commune with us as his people. Adam and Eve had it and let it go. God won’t let even our sinfulness thwart his intention. He is a benevolent God who intends to make a people upon whom he can shower his blessing for all eternity and through Jesus Christ he is doing just that.
Conclusion:
And that is what the Bible is really all about. Now go, read it, and see how your God works through Jesus Christ to make you his own and to bless you for all eternity.
I ran into a former church member the other day. (Maybe I should be honest and say “disgruntled former church member.”) They recited a litany of things they had “heard” about our church. It was almost humorous because everything they stated, while factually true, was stated in such a way as to emphasize the worst.
They latched on to the few things that supported their narrative. Yes, the church is numerically smaller than it was (and it was shrinking before I came here, just saying) but not only have the people here grown spiritually by leaps and bounds, we’re starting to see numerical growth as well. Yes, we’ve had some financial troubles but our doors are still open and we pay all the bills every month when many churches in our area are now closed for good. Not only that, but we’re still able to support a pastor full-time and we’re still doing the work of ministry week in and week out.
But they didn’t want to hear the good things that God is doing. In fact, they almost seemed disappointed that God is still working here.
It’s sad, really. How does one get so twisted that they rejoice over bad news in Christ’s church? I think the answer is in what led them to leave in the first place: pride. When you leave a church because you can’t get your way, you’ve revealed that you think this is all about you. But it’s not.
One of my mentors who retired after twenty-plus years in pastoral ministry said it best. He said, “Everyone who leave unhappy expects the church doors to close for good behind them, but Christ’s church is bigger than that. Oh sure, you might have to scramble around to get this covered or that covered but the Lord always raises someone up to do what needs to be done so that the work can continue.”
I’ve found that to be right in every respect. And I thank God this is true.
The only Person the Church can’t do without is Christ because the Church is His, not mine or yours.
And if Christ is still here and still working, that’s something to celebrate.
That Idol That You Love, It Doesn’t Love You Back
An idol is anything more important to you than God. Therefore, you can turn even very good things into idols. You can turn a good thing like family, success, acceptance, money, your plans, etc. into a god thing–into something you worship and place at the center of your life.
Here’s what you need to know about your idol: That idol that you love, it doesn’t love you back. False gods don’t love you. Idols don’t keep their promises. Anything you worship and build your life on other than God will suck the life out of you and destroy you.
Carson and Zaspel: Rest in the Gospel or Strive Unto Holiness?
“Some people need rebuke because they are presumptuous and lazy, and others need the balm and comfort of the gospel; they’re actually held back in their Christian life because of their unhealthy, unbiblical guilt.”
It’s a Strange Thing Being a Pastor
“This is strange work, being a pastor. But I wouldn’t trade it for the world.”
To be clear, this was not written by a pastor.
Post-T4G 2012 3: Band of Elephants
David Kjos’ post about this year’s Band of Bloggers says everything I was thinking (which means one of us is brilliant; I’m sure it’s him). Check out Chris Poe’s comment (#7), especially the last two sentences of paragraph 3 and all of paragraph 4, both of which are right on the money.
Book Review
Urban Ministry: The Kingdom, the City & the People of God
By Harvie M. Conn & Manuel Ortiz
Reviewed by Michael R. Jones
There is no main thesis to this book as the author says explicitly that the book is designed to be used sequentially or as a reference (13). The closest thing to a thesis is on p. 13: “This book aims to address today’s urban reality in all its complex and interrelated facts.” This book is a thorough and remarkably helpful overview of urban ministry, apology for urban ministry, and sourcebook for urban ministry. While some of the theological foundations are tenuous at best, it is a helpful resource for anyone attempting urban ministry and has a unique distinction in addressing issues around the world, not just in an urban North American setting.
I at first resisted buying this book, thinking it was one I would never use again; but I am tempted to pick a copy up to re-read, see what I can apply to my ministry, and to recommend to anyone the Lord might let me mentor to encourage them to urban ministry. I can also see a professor using this in a class, though were I that prof, I would probably qualify much of the biblical theology contained in it.
The introduction begins with some thoughts from the story of the ten spies sent to spy out the cities of the Promised Land. One can’t help but wonder what this has to do with urban mission. Is Numbers 13:28 really relevant for urban ministry simply because it mentions “cities” (13)? I don’t think so.
This book comes at urban ministry from a Church Growth Movement (CGM) perspective, emphasizing a social science approach in the tradition of Donald McGavran and C. Peter Wagner 914). One should find this odd considering that Manuel Ortiz was educated at a premiere Reformed institution (Westminster Seminary in Philadelphia) begun precisely to answer the liberalism appearing in evangelicalism at the time, most notably at Princeton. Fuller has long since gone the way Princeton had in the 1930’s when Machen and eight other professors left to start Westminster. Sadly, Westminster Philadelphia has embraced wholeheartedly the Church Growth Movement with its pragmatic techniques and philosophies. It is also odd considering that Wagner writes from a neo-Pentecostal perspective and McGavern from a Disciples of Christ background. Wagner’s and Mcgavern’s backgrounds are each markedly opposed to Reformed soteriology and each has embraced pragmatic use of means for ministry and church growth. In embracing this philosophy of ministry, Ortiz (who is CRC) has departed from his Reformed roots. Conn, also has departed though this is hardly news since he is one instrumental in moving Westminster further away from the orthopraxic ideals of the Reformation since his coming there in 1972. Geoffrey Thomas, in his obituary in Banner of Truth, wrote of Conn, “I felt he was a man whose sympathies were more with the Anabaptists and men like Ronald Sider than any Presbyterian I knew in the USA. That was good for me as it indicated that radicalism had nothing to do with the subjects of baptism or any form of church government.”[1]
Conn and Ortiz (hereafter CO) do emphasize “the whole counsel of God” and make liberal use of biblical theology (no pun intended) but his warning against reductionism is a straw man in that he is implicitly saying that anyone who does not agree with his views on church growth and social justice is reductionist. While he right to counsel against “sociology without biblical theology,” he goes on to say that “justification without social justice will not be the divine salt that the penetrates and preserves our God’s world.” While I do not know Conn’s or Ortiz’s eschatological positions, this sentence reads like a postmillennialist wrote it.
Chapters 3 thru 13 give a helpful overview of the city from a social science perspective and it was eye-opening to say the least. Conn is known for pointing out the world is no longer a global village but a global city. Chapter three states that the world is really one immense city; by 2000, more than 50% of the world’s population was urban. This move began in the 1950’s and will continue unabated in the coming century (64). I never found a clear definition of urban, however. Since I minister in a North American suburban context, I’m curious for an explanation of how to categorize suburban ministry. CO come close when they explain that the suburbs grew out of Victorian “ideals of domestic purity” (69-70) and that the US followed the pattern (a conclusion I would dispute, I think the American pattern stems from different reasons). But doesn’t this validate suburban ministry as well?
Though it is outside the purview of this book, I would also be interested in seeing how Ortiz thinks these principles would adapt (or not) to suburban ministry. Also, the evidence seems to overlook that Paul ministered in small towns as well as big cities (e.g., Lystra). Doesn’t that validate rural and suburban mission as well? The book seems to imply (though I’m sure CO do not intend to imply) that God’s concern is only for the urban areas.
The reasons given for the decline of the city into a place primarily populated by the poor, underemployed, and the ethnic outsider and a place primarily underdeveloped because of this population demographic (70f.) are helpful because informative, but I they seem to be reasons over which the minister has little control. CO do, however, point out the challenge (74f.) since the growth of urban population has been primarily in areas non-Christian and evangelical churches seem to have grown primarily in rural areas, town and smaller cities (74). Africa (75) provides a good example where most mission agencies are rural and have a rural outlook and so are not equipped to minister to cities. Sadly, most cities have no evangelistic witness and the decline of Christianity in much of the Western world means an even greater decline in Christian witness and a resurgence of paganism. The numbers given here are staggering and frightening. The city should now be the hub for the evangelization of the world.
Most of the concerns I had about this book are focused on chapters 4-7 and the biblical theology regarding the city employed by CO. In chapter four, “God & the Old Testament City: Love or Hate?” the authors intend to show God’s heart for the city but they make too much of the occurrence of the word “city” (and “cities”) and the concept. Some references clearly demonstrate a mandate to seek the urban centers; others are neutral or are simply a reflection of reality.
For example, though the first cities were built by those fleeing from God, I see in Scripture a clear intention from God to build a city (Heb. 11:13; Rev. 21:2), the final redemption of the city is in the consummation of all things; it will not happen in this age through the spreading of the gospel. Only a postmillennialist can fit such a goal into his theology. I did find much to commend the examples of the 48 cities of the Levites and Jerusalem as the center of “geocentric universalism” (90). The example of the cities of the Levites (89) is helpful but I don’t know if I buy completely that these cities represent “models for God’s new urban society” (and CO do qualify that “hints suggest this possibility” rather than certainty). I rather see the cities as part of the “geocentric universalism” seen of later with regard to Jerusalem. The Levites were to teach the people the law of God. They were centered in the city not to the neglect of the rural villages and settlements, but as spokes on a wheel (the “centripetal force” on p. 90) so that the fear of the Lord would radiate out to all society. CO get close to this but seem to miss the mark (90). This is the model Jerusalem was to represent. Israel was to be a light to the nations because one day the fear of the Lord would lead all nations into Jerusalem to worship the one true God (Isa.2:1-5) and that prophecy will still be fulfilled (Rev. 21-22). Our evangelism of the cities must reflect a view that embraces this promise by faith. Pragmatic and demographic concerns aside, we should embrace urban ministry as a statement of faith and hope in this promise.
The rest of chapter four and chapter five, “Temptation, Testing, Promise, and Fulfillment” seem to impose this interpretive grid on the passages cited. For example, the pairing of justice and righteousness with hesed on page 98 reads modern and New Heaven / New Earth perspectives into Israel’s mission (which is fine if one is a postmillennialist). And on p. 107, why does urbanization have to be demonstrative of a theological advocacy of city building? Could it be that urbanization was simply the result of prosperity? Also, the statements made on 114-115 about the fulfillment of God’s urban commission could equally be made regarding rural areas and the suburbs, not just cities.
Chapter six, dealing with the ministry of Jesus and the early church, continues imposing this interpretive grid on the Scriptures. It is true (120-121) that Jesus entered Tyre (why does CO make so much of the preposition eis?) but his mission also had a focus on the towns and villages. If anything this shows not so much a commitment to urban ministry but a well-rounded ministry with intention to go into city, town, and village. If Jesus was only concerned about cities, why did he avoid the larger Gentile cities in the region? The interpretive grid of the authors leads them to ignore or purposely overlook the ethnic distinctive of Jesus’ ministry.
Throughout the rest of the chapter I see the same problem. The discussion about Jerusalem and the temple (129f.) fails to demonstrate how exactly the Bible “invests theological significance in the city.” The “centrality of Jerusalem” is significant, but not because of any priority of urban centers over other populated areas. Indeed, as noted above, Paul ministered in Lystra as well as Athens. Once again, what is said of the urban ministry can be said of rural ministry or suburban history, or any historical, ethnic, or societal construct: “the end time has broken into urban history” (137). A similar criticism may be leveled against chapter seven’s section about the agenda for urban mission: Urban mission should follow the same agenda as any other mission.
One big problem with the book from a traditional Reformed perspective relates to pp. 147 f. where CO touch on issues that most certainly will affect the practical outworkings of the gospel in terms of evangelism and church planting. Take for example, the statement on 148: “Not all divine activity is saving activity.” Who decides what is and what isn’t divine activity? What about the use of secondary causes, such a distinctive of Reformed theology of the past? Even if we accept this statement as true, isn’t saving activity the primary divine activity in this age? This coupled with the emphasis on social justice (153f.) again confuses the two kingdoms such that we should be looking for something resembling a heaven on earth.
Chapters 8-13, which make up “Part 3: Understanding the City” give an excellent overview of the phenomenon. The book would have been helpful for this section alone without the artificial theological grid imposed on it in chapters 4-7. Some statements seem a little absurd, however. For example, on p. 241, could it be that the city has figured prominently in mass evangelism simply because that’s where all the people are? In connection with this, CO’s approving statement regarding Finney and Moody demonstrate how far they have come from their Reformed roots. Finney was rejected by his Reformed brethren and was even prosecuted in church court for abandoning his ordination vows by his theology and practice. It was here when he revealed that he lied at his ordination and had not even bothered to read the Westminster Confession to which he subscribed in order to be ordained. In fact, most of chapter 13 drips with a CGM perspective and pragmatic approach. CO uncritically cite Willow Creek and others and falls into the same trap: accepting methods and results for pragmatic means without asking if these things should be done or if the methods are biblical.
Chapter 16 provides a helpful study of demographics with regard to urban mission and showing how demographics can help in urban mission (or in any mission). The section on Shalom is helpful but again confuses the two kingdoms and seems to imply that the missionary or minister must discover needs (290) and meet them though one wonders how far one should go in meeting these needs and fails to help the missionary set boundaries to keep those needs from becoming paramount rather than the gospel. This abandonment of theology in favor of felt needs was part of what led to the social gospel. The warning against the danger of felt needs (291) is good but rings hollow coming as it does between two sections on needs, the one about discovering needs (290) and the other about helping the poor and economic development (292-294). Missions is not about economic development.
The section on systemic needs is also helpful, though it presupposes an ability to transform society without transforming the individual. CO seem to prove the point they are denying (“more racism but fewer racists” 295).
The section following on Church growth and decline is helpful but simplistic and assumes that the minister or missionary will be able to do anything about the societal causes that lead to growth or decline.
The section on community analysis is perhaps the most helpful in the book in that it gives suggestions that could be implemented in any context, urban or suburban and in any theological context, Reformed, evangelical, Pentecostal, etc. This reviewer thought it blamed racism too much, but as a white, middle-class male, such criticism might not get any mileage.
Chapters 17 through 19 are titled “Promoting Kingdom Signs in the City” and is a mixed bag as well. Chapter 17 provides helpful strategies for ministry to the poor but the difficulties faced are faced by those in rural ministry as well. The same may be said of many of the problems addressed in chapter 18. This chapter also fails to establish boundaries for community transformation. I admit that I have no easy answers for this dilemma. One the one hand, if a missionary gives people clean drinking water, certainly they will be more receptive the gospel the missionary will preach, but on the other hand, is that really what the missionary should be doing? My point is not to dispute this (I’m on the side of giving them water), but to say that one must ask the question and determine how far one is willing to go in this.
Chapter 19 would require ten pages in itself. Overall the pattern for spiritual warfare rings true despite the approving reference to C. Peter Wagner’s book on spiritual warfare though it is written from a Pentecostal perspective. CO do acknowledge in their conclusion that there needs to be additional study and rethinking and this attitude of humility is imperative for any minister or missionary. This reviewer will certainly be thinking through this chapter and its implications as well.
The final chapter I want to review is Chapter 24: “Equipping the Laity for Ministry.” This is something often overlooked in the last few decades as the megachurch phenomenon has led the average churchgoer to assume that the paid minister will do the work of ministry. This chapter would serve as a good introduction to laity training in any context and encourages the minister or missionary to use their best assets, those already in the community, to accomplish much of the outreach and ministry. There may be growing pains and boundaries may need to be redrawn, but such a ministry will be rewarding to the ministry volunteer and helpful to the minister while growing the kingdom.
[1] <http://www.banneroftruth.org/pages/news/1999/10/harvie_conn.php> retrieved 02/26/11.
Five interesting links for your Friday (and by this I mean that I found them interesting):
A Big Fat Lie of Satan by Stephen Altrogge
”So quit dishonoring God by believing that you won’t change. Quit dishonoring the Holy Spirit by believing that He isn’t strong enough to overcome your biology. God is for you and in you! He delights in you and is committed to changing you! You a new creation in Christ. You’re not stuck and you’re not doomed.”
17 Simple Actions to Grow as a Pastor Scholar by Eric McKiddie
Pastors stall in their growth sometimes. It is to be expected because we are imperfect. But how do we break out of the plateau?
New challenges have always seemed to work for me. That’s how P90X
works for physical muscles. We should expect the same for pastoral muscles. But new challenges don’t have to be the size of Mt. Everest. Here’s a list of simple actions that will break you out of your rut.
God is not a Genie in a Bottle: Ways We Misuse the Bible
In The Most Misused Verses in the Bible: Surprising Ways God’s Word Is Misunderstood (Bethany House), Bargerhuff, until recently a Florida pastor, advocates careful interpretation of Scripture based on attention to context. Owen Strachan, Christian theology and church history professor at Boyce College, spoke with Bargerhuff about how the Bible becomes a mere handbook, and its verses a talisman, when our desires crowd out sound interpretive practices.
Hold the Truth Tightly And Your Passionate Opinions Lightly – The Blazing Center
As Christians, all of us (myself definitely included) regularly face the temptation to moralize our opinions. In other words, we can take something that we feel strongly about and attach a spiritual value to it. Then, when we see others who don’t live according to our standards, we can tend to look down on them or make them feel as if they are less godly than us.
Do Academic Papers Matter, or Are They Pointless? – by Owen Strachan
Hear me carefully: I think pastors lead the charge in the work of Christ’s cosmic dominion-taking. The local church is set up by the Lord to be a lab for discipleship. The Christian school is not (though it can make very meaningful contributions). We should dial down our rhetoric, though, when it comes to Christian scholarship. The textual commentary that unearths countless precious insights from Scripture is inestimably valuable. The monograph (single-topic academic book) that delves into new material in a field can reorient our whole theological paradigm. The academic paper that drops into an important doctrinal and philosophical conversation can change the way people think and teach and even live.
