October 23, 2009
I was talking with my wife yesterday about biblical manhood and woman. There are so many good sites for women to visit to learn about biblical womanhood (list below), but when it comes to living biblically as a man, you will have a hard time.
Theology sites abound. And, sure, there are posts sprinkled about that have topics on leading your family and such. But where can a man go that wants to learn about what it means to be a man? I found one site – and it was pretty pathetic and full of sarcasm. Sure, there are numerous books about how to be a warrior, a poet, a lumberjack, an Eastwood-wanna-be – but few books give me Bible and put me under its teaching. Fail.
I decided I want to begin writing a little more on this topic as a help to those men who want to consider and learn what it means to be a Christian man.
This is a need that needs to be filled. Why don’t we open up this new avenue for OffTheWire by having you put some sites you have found helpful for being a man, biblically. Maybe we can help get some resources together.
Biblical Womanhood Blogs (this is an open list, so if you have others to add, please put in Comments):
October 9, 2009
Knowledge and understanding are not as neutral as we might suspect. Knowledge and understanding of the Scripture is first a moral attitude. Psalm 19 explains that the knowledge of God impossible to miss, but perpetually denied – as Romans 1 attests. Augustine’s apology is not to merely give evidences to his Manichean counterpart. He assumes that Faustus is able to see the beauty and glory of God in nature – he has, in fact, been born with this innate understanding.
The power of Augustine’s apology for the authority of the Scriptures stems from the fact that the apostles had been with Christ. They had committed their testimony to writing – isn’t this, after all, John’s argument at the beginning of his first epistle? The pseudo-prophet, Mani, had not even been alive at the time of the Incarnate Word. Thus, the Christian has confidence because those who had been with Jesus made permanent their testimony to the life, ministry, and teaching of the Christ.
“If you want to follow the authority of the scriptures, which is to be preferred to all the others, you should follow the authority that has come down to these times from the time of Christ’s presence, that has been preserved, handed on, and glorified in the whole world through the ministries of the apostles and through the certain succession of bishops in the sees” (Answer to Faustus, 33.9).
Before they can believe what is plain to every person, the Manichean must repent and believe God’s testimony. “Since you will not be able to do this – for, as long as you are such people, you will in no way be able to – at least believe that idea, which is naturally implanted in every human mind, at least if it is not disturbed by the wickedness of a perverse opinion, namely, that the nature and substance of God is utterly immutable, utterly incorruptible, and you will immediately no longer be Manicheans, so that sometime you might also be able to be Catholics. Amen” (Answer to Faustus, 33.9).
October 8, 2009
The Erosion of Inerrancy in Evangelicalism: Responding to New Challenges to Biblical Authority by G. K. Beale. Crossway: Wheaton, 2008. 300pp. $20.00.
Beale’s monograph is in fact a conglomerate of articles (with minor revisions) that had been previously published in response to Peter Enns’ book Inspiration and Incarnation.. Beale wrote the articles to respond to the moving tide of evangelical OT scholarship away from the 1978 Chicago Statement on Inerrancy toward a limited authoritative model (as displayed in Barth).
The strength of Beale’s book resides in his ability to distil Enns’ thesis and main presuppositions that lead him down the road he has taken. Particualrly, Enns’ takes the Incarnation of Christ as the main analogy for Scripture (27). It is, however, this very model that is not supported with tangible examples that makes Enns’ thesis remain ungrounded. As Beale says, “Enns never spells out in any detail the model of Jesus’ incarnation with which he is drawing analogies for his view of Scripture” (54). It is telling that within the biblical narrative, prophets like Jeremiah and Isaiah were esteemed as communicating God’s very words with his covenant community – as distinct from words they inevitably spoke that were not enscripturated.
Unfortunately, the dialogue between Enns and Beale becomes divergent when it comes to the audience of Enns’ book. It appears that instead of interacting with Beale’s criticisms, Enns has opted to take offense that his book is written for a popular audience rather than a scholarly audience. This appears to be an effort to excuse his uncareful language – as charged with Beale’s arguments (64-65).
Beale helpfully has his assistant Mitch Kim summarize Enns’ arguments (so as to help ensure more balance than one who is involved in the debate). This evinces humility and gains the reader’s confidence that Beale is not picking fights about semantics.
The strength of Beale’s book lays in his positive apology for the Bible’s inerrancy as historically understood from Isaiah’s authorship (ch. 5) to ANE cosmology (chs. 6 and 7). At the end of the day, Beale makes it clear what is at stake: “If [the biblical authors] imbibed the pagan mythological assumptions about the cosmos, then their unique theology would have been mixed with mythological notions” (217). In this way, the exclusive, unique religion of YHWH would be nothing more than a revision of Ba’alism.
October 7, 2009
I have been steeping myself in Augustine over the past four weeks for a paper I am doing on Augustine’s view of Scripture – particularly inspiration. From his second exposition of Psalm 18 (19), this hit hard:
Verse 12. The sweetness of the commandments
12. Indeed your servant keeps them. Your servant tests their sweetness by keeping them, not merely by talking about it, and keeps them because they are sweet even now, and will bring him everlasting health in the future; for in keeping them there is great reward. Heretics are so attached to their rancor that they cannot see this brilliance, nor taste the sweetness.
October 3, 2009
The Drama of Doctrine: A Canonical-Linguistic Approach to Christian Theology by Kevin J. Vanhoozer. Westminster John Knox: Louisville, 2005. 493pp. $39.95.
According to the author, “The present book sets forth a postconservative, canonical-linguistic theology and a directive theory of doctrine that roots theology more firmly in Scripture while preserving Lindbeck’s emphasis on practice” (xiii). On the whole, this work is a fascinating piece that helps theologian and layperson grasp the energetic nature of Scripture. Lindbeck’s cultural-linguistic approach de-emphasized the autonomy of the exegete while heightening that of his enveloping culture – “the experience and the reasoning of the individual human subject is always already shaped by a tradition of language use” (10). By replacing “cultural” with “canonical,” Vanhoozer is able to say the same of Scripture – namely, it is the shaping subject for humanity. In this way, Vanhoozer reorients theology from theory to wisdom (13).
The author aptly shows how drama is a correcting foil for the theological endeavor. God is both the script(ure) writer and player in the drama. Humans are actors following a script. Theologians are the dramaturge for humanity. Regarding the script, Vanhoozer makes it clear that this is a not a wooden mimic of the script. Rather, it is likened to a dinner theater, where the audience plays a part in the action and shaping as well. The actors are given roles, and they are so intended to enter into the ethic of the role that their actions and words will reflect the kind of person the playwright intended. Further, the Church acts out her parts in front of the surrounding culture and draws them into the drama that God intended them to live. Poignantly put, “Neither the pastor nor the magisterium should be allowed to become the sole voice or actor in the church. On the contrary, the whole people of God is responsible for participating in and continuing the action. Only an active rather than passive audience can turn deadly theater into ‘ a rehearsal of revolution.’ At its best, the church, as the theater of the gospel, is revolutionary, overturning idols and ideologies alike as it displays the first fruits of eschatological reality” (404; original emphasis).
Vanhoozer’s work should be read by all those who seek to bring doctrine and practice together. While this is not the only model by which we can organize Scripture’s teaching, the author has powerfully argued for it as a major contender. Unlike Michael Horton’s work regarding Divine Drama, Vanhoozer helpfully incorporates the surrounding culture in his model of theology. That is, rather than just saying that he will organize his theology around an analogy that follows the Bible’s own intrasystematic categories (when drama itself is not a category given in Scripture), Vanhoozer helps further theology’s enterprise of incorporating culture and Scripture together.
September 29, 2009
The divine scriptures then are in the habit of making something like children’s toys out of things that occur in creation, by which to entice our sickly gaze and get us step by step to seek as best we can the things that are above and forsake the things that are below {The Trinity, I. 1. 2}.
September 24, 2009
IN the latest Towers paper for Southern Seminary, Jeff Robinson asks Tripp about his anthropological view.
He asks: Why do Christians so often get the doctrine of man wrong? Don’t you think we often overestimate our own holiness and in so doing, we underestimate our need for God’s grace?
Tripp’s response: It is very hard for me to embrace that what I see in the mirror of the Word of God is actually me. I think that much of evangelicalism is people looking into the mirror and denying what they actually see. I think that’s a huge struggle.
I lived for years in my marriage as an angry man and I was deeply persuaded that the problem in my marriage was a wife who was discontent. The reality was that the Bible elaborately described what I was struggling with, but I couldn’t believe that it was me. I was so convinced that I was better than I actually was. . . . There is something dramatically wrong with me (emphasis added).
How true is it that when we are confronted by sin from our spouse, our first reaction is disbelief or blame shifting? We do not assume FIRST that we are in the wrong. If we had a healthy view of ourselves, we would start there and then look for external issues that would contribute to our attitudes and words.
This is what Augustine was primarily concerned with in his Confessions. He writes regarding his former life with the Manichees:
In Rome I did not part company with those would-be saints, who were such frauds both to themselves and to others. . . . I still thought that it was not we who sin but some other nature that sins within us. It flattered my pride to think that I incurred no guilt and, when I did wrong, not to confess it so that you might bring healing to a soul that had sinned against you. I preferred to excuse myself and blame this unknown thing which was in me but was not part of me.The truth, of course, was that it was all my own self, and my own impiety had divided me against myself. My sin was all the more incurable because I did not think myself a sinner. It was abominable wickedness to prefer to defeat your ends and lose my soul rather than submit to you and gain salvation. [Confessions 5.10]
And so may we not be accused of committing abominable sins, but may we be quick to confess our sin and save our soul.
{Entire Tripp Interview in .pdf}
September 22, 2009
Reclaiming the Center: Confronting Evangelical Accommodation in Postmodern Times
Millard J. Erickson, Paul Kjoss Helseth, Justin Taylor, eds.
In an effort to respond to post-conservative evangelicals that have challenged the presuppositions and foundations of popular evangelicalism, the conglomerate of authors have written to correct Grenz, et al. As Taylor writes in his introductory essay, the editors of the post-conservative movement are Roger Olson and Robert Webber, the pastor is Brian MacLaren, and the professor is Stanley Grenz. These men have emphasized narrative theology, while poo-pooing propositional doctrine. MacLaren describes what he seeks to do as the pastor as an emerging postmodernism that seeks middle-ground between Derridian Deconstructionism and Cartesian certainty.
What is telling in the essays is the desire to draw clear boundaries in methodology and application of doctrine so that there are contours of evangelical theology. In his review of Grenz’s Renewing the Center, Carson summarizes the movement’s greatest weakness that he is “utterly unable to detect any weakness in postmodern epistemology, and therefore all of his prescriptions for the future assume the essential rightness of postmodernism” (45). Carson highlights a strong disparity within the post-conservative vision by pointing out that if our problem in speaking of universals is due to our finitude, there is no hope for a universal redemption of body and mind since we will continue to be finite.
The post-conservative problems persist in their inability to articulate/define truth. As Wellum says, “their project leaves Christian theology apologetically defenseless, a self-contained linguistic system that is not able to demonstrate before a watching world why it is indeed true” (188). Brand’s essay helpfully moves in the direction of defining what the sometimes nebulous term “evangelical” means. It is particularly helpful to see that evangelicalism grew out of the revivalist tradition. Thus attributing to the diverse theological persuasions – Pentecostal, Methodist, etc. However, it would have been helpful to see how more Reformed strands began to be seen as evangelical if this is one of the criteria. Lastly, Millard Erickson’s essay on post-postmodernism has a helpful summary on what the post-conservative movement seeks to accomplish. He says, “Civility and irenicism are not identified with a particular position; they involve acting with respect and using language that is not perjorative or inflammatory” (348). Much of the rhetoric used by post-conservatives seems to draw a false dichotomy between foundationalism’s certainty (and arrogance) and post-conservative’s humility. Humility should be a characteristic of anyone who is called “Christian.”
September 17, 2009
I was recently encouraged to post some book summaries I am writing for my Theological Methods seminar this semester. These are not summaries that would be up to the stellar quality found in a published magazine, but, I hope, are helpful nonetheless. Here is the first installment.
Beyond Foundationalism – Stanley J. Grenz and John R. Franke
It is evident from the title of the first chapter that the author’s want to take the Scripture and apply it to our contemporary context (“Beyond Fragmentation: Theology and the Contemporary Setting”) in a way that explains the diversity found in the varied schools of thought. The other danger they seek to avoid is foundationalism that was berthed from modernity. It is clear (and true) that there are many shades of postmodernism (eight according to Vanhoozer as cited on p.22) so that aspects of it can be affirmed by Christians, while several presuppositions must be denied. However, Grenz and Franke believe that the movement should be embraced more than modern evangelicalism want to.
Particularly, what the authors want to espouse is that all language and talk about God is conditioned and bound by culture. So that they say, “A nonfoundationalist theological method leads to the conclusion that ultimately all theology – as the ‘postmodern codition’ suggests – ‘local’ or ‘specific’” (25). The question is raised, then, do even orthodox beliefs (as enumerated in the Nicene Creed) become bound so that they cannot communicate true things about God? In other words, do statements that affirm the Trinity or Jesus’ divinity or the Spirit’s personhood have no reference in trans-cultural situations.
It is questionable what Grenz and Franke actually believe to be foundationalism – in the pejorative sense. Modern (not “modernist”) theologians are hardly classic foundationalists. If they were, it would appear that much of the authors’ criticisms would be well-founded. However, they indict Grudem for having a foundationalist definition of systematic theology when he says that it is “the attempt to determine what the whole Bible teaches about any given topic” (37). How can this be foundationalism in the technical sense (cf. 51)? Of all the talk regarding language games and enculturation, what kind of definition of systematic theology might the authors put forth? They, unfortunately, opt for a coherentist approach to theology, which leaves the very problem unanswered that systematic theology seeks to answer – the relevance for the surrounding culture!
September 5, 2009
Reading Peter Brown’s formative biography on Augustine (rev. 2000 edition). In it he makes this profound connection between the halt of evangelism and elitism in the Church:
There was one other split in the moral ideas of his hearers which Augustine could do nothing to heal: for it was a split within Christian ethics itself. The Christian communities had come increasingly to accept a dangerous degree of ‘moral specialization’: one life was left for the ‘perfect’, another for the average Christian. And it was just this widening gulf between an ascetic elite and a passive rank and file which brought the Christianization of the Roman world to a halt. (Peter Brown; Augustine of Hippo: A Biography; University of California, 2000; p. 245).
Could it be that many clergy are making such a dichotomy in their congregations when they fail to show their people how to read their Bible, how to obey rightly, how to die sacrificially as any other priest would?
September 2, 2009
I just set aside about 15 minutes and worked through this article. By base words per minutes was 315. When I finished 15 minutes later it is now at 795 wpm. If you have a ton of reading you have to do, I suggest investing the time and going after this.
Of particular note is what Ferriss says at the end:
If used for study, it is recommended that you not read 3 assignments in the time it would take you to read one, but rather, read the assignment 3 times for exposure and recall improvement, depending on relevancy to testing.
Scientific Speed Reading: How to Read 300% Faster
September 1, 2009
David Brooks open-ed in the NY Times:
“The result is the Obama slide, the most important feature of the current moment. The number of Americans who trust President Obama to make the right decisions has fallen by roughly 17 percentage points. Obama’s job approval is down to about 50 percent. All presidents fall from their honeymoon highs, but in the history of polling, no newly elected American president has fallen this far this fast.”
Fascinating article that mentions the rise in independent voters and the Administration’s need to stymy their downturn in popularity. Are the days of two party pleading over?
Full Article
July 16, 2009
I just finished listening to Piper’s biography of Martyn Lloyd-Jones at the 1991 Bethlehem Conference for Pastors. In a section of the biography, Piper elucidates Lloyd-Jones’ view of continuation of the spiritual gifts for the post-apostolic church.
I am a member of a relatively small group of Reformed people who believe that the baptism of the Holy Spirit is a distinct work of God from the incorporation by the Spirit at the moment of faith and repentance. In other words, I believe that God unusually blesses people with an enflaming passion and boldness for his glory at peculiar times. It is true, we are baptized into Christ at the moment of conversion (Rom 6:3; 1Cor 12:13; Gal 3:27).
Yet Jesus tells his disciples to tarry in Jerusalem until the Spirit comes upon them in power for witnessing. There are two arguments against affirming a special unction by the Spirit. First, people argue that to say power encounters accompany preaching detracts from the power inherent in faithful Gospel preaching (Rom 1:16). Lloyd-Jones commented that if the pre-eminent preachers of the Church (Peter, Paul, and Stephen) were endued with power in their preaching (in a way explicated in the Scriptures), then why should we not expect such power to come for present-day “average” preachers of the Gospel
Second, people have argued with me that there was a special authentication given to the Apostles to solidify their preaching in the beginning of the Church. This seems precarious because it raises the question as to how such primitive Gospel preaching is different than today’s situation within the context of a pluralistic society? Or even reaching back a few centuries, how was the authentication by Spirit-wrought power not necessary during Columba or St. Patrick’s ministry among the blood-saturated culture of the Celts? Is it not a problem to say that such pentecostal blessing was only necessary during the inception of the Church? Is that inception not still going on in Papa New Guinea or the Amazon or China?
I found that my bristling at such mention of the Spirit was rooted in my ignorance. I was far too worried about what people thought about Christians rather than longing for such blessing to be showered down from heaven. What magnificent things would happen if God brought revival to our world! Is your inclination to fear what people would think rather than seeing conversions?
Let me explain. Christians have so sought to be accepted by the world around them by planning financial seminars and community clean-ups – which are important to loving our neighbors – that it seems that to stick out like a sore thumb is a curse and not a blessing, Among those that have over-reacted to fundamentalism have we forgotten the strategic blessing of standing out? Have we married grass roots evangelism to the detriment of power encounters with the Holy One? It appears so.
July 14, 2009
Right now in life I am a salesman. Some people have myriad allergic reactions to the word “salesman.” Some of this is rightly deserved. But have you ever taken a moment to consider whether you are just as allergy-causing to the salesman.
This is by no means a gripe session. Rather, it is a call for Christians to be christianly in their purchasing habits. Day in day out I interact with people from so many backgrounds your head would spin. Some people come in my door thinking that I am wicked – this is before they have spoken a word. Their demeanor says everything. Others open up and tell me about how they are getting ready to divorce for infidelity.
To the one who hates the salesman: Consider that this salesman is performing a valid service to your community. In a world where cyberspace has crowded out human interaction. In a world where people are not challenged to buy something they thought they wanted. The salesman provides some kind of sanity in the consumer’s overly righteous, yet uninformed, way. The salesman provides flesh and blood instead of keys and buttons.
To the one who lays it out: even though it can be over the top, but perhaps this is society’s plea for humanity. Like the hemorrhaging woman who reached out in despair, so to the consumer who has had enough of automated prompts and pixelated faces reaches out to their closest friend – a human.
To the Christian: make sure you are purchasing in a way you would if your salesman was Jesus. Don’t say you’ll come back. Don’t ask for a card when you have no intention of calling the salesman. Have some backbone. Don’t be like the boy who wanted to bury his father, spouting lines to get any kind of decision on his part postponed. Realize that the person attempting to sell you a phone or a car or a television needs to feed his family. He is not a shark (always).
Enjoy interacting with humans. Pay the extra $20 in order to feed your neighbors kids. On-line is cheap, but so is the experience and the loving of neighbor. It requires no backbone on your part – read people-pleasing. It requires no sympathy, empathy, or any other emotion than just getting what you want.
Challenge yourself to buy as you would from Jesus. [Matt 25.40, 45; Heb 13.2)
