Category Archives: Apologetics
1. Would what I preach get me killed?
2. Would what I preach get me arrested?
3. Would what I preach even get someone angry at me?
4. Would what I preach even upset someone?
5. Would what I preach even get someone to take notice?
Jesus, Peter, John, Paul – they all stressed to their readers that the proclamation of the gospel would result in rejection, tribulation, persecution.
Today we sugar-coat everything. The gospel will make you richer, more peaceful, help you with your marriage, your career, maybe even your health.
All of which makes me wonder if we are preaching the gospel at all. It just seems to me that if we bend over backwards not to have happen what Jesus, Peter, John and Paul all said would happen places us in a very precarious position.
I do not want anyone to hate Jesus. I do not want anyone to hate the church. I do not want to drive anyone away from the truth. So, I try to make the gospel palatable. I try to “accentuate the positive.” I try to shine the spotlight on the empty tomb and try to keep the bloody cross carefully out-of-sight. And, the question still nags at me: does what I preach and teach even matter at all?
The apostles practiced some pretty severe “boundary protection.” They made sure everyone that entered the church did so under the shadow of the cross, and they were not afraid to hand certain malefactors “over to Satan” so that their soul might be redeemed.
Us? Do we tell people – “Hey, get baptized today and tomorrow you may be fired from your job”? Are we willing to tell people that as far as we are concerned they are Satan’s play toy until they learn what being in Hell is really like? Paul had some pretty sharp language, you know (1 Tim. 1:20, 2 Tim. 2:16).
All of which leads me to ask #6 -
6. Are we preaching “peace, peace” when there truly is no peace? (Jeremiah 6:14, 8:11. Notice the context!)
I just made a discovery – about my own interpretive process. The process itself is not something new to me, I guess it is the way I have been thinking for quite some time. But the end result of my thinking has just become much more clear. You’ll have to wade through the whole post for my last sentence to make any sense. But it is where I am today.
Let me begin by saying dialogue is great. I heartily support dialogue. Dialogue is necessary and in most cases is quite pleasant. Dialogue is absolutely necessary if two people, or two groups, are to find common ground and negotiate a mutually acceptable position in the midst of a heated and bitter conflict.
Which is why the Church of Christ should never, ever, in any way, shape or form, enter into a dialogue with anyone or anything.
A dialogue takes place between two equals, or between a lesser who appeals to a greater, in the hopes of finding a mutual agreement. A dialogue is a prologue to a compromise. Married couples sometimes need to have a refereed dialogue. Big companies and organized labor quite often need to come to a bargaining table and have a refereed dialogue. Prosecuting and Defending attorneys dialogue quite often to avoid the bother and expense of a trial. On occasion antagonistic countries need to be brought to a negotiating table in order to have a peaceful dialogue.
The Church is not a marriage partner to anyone or anything in this world. The Church is not a big company, nor is it an amalgamation of unionized workers. The Church is not a country, or an aggrieved individual. The Church has no equal on this earth with whom it can compromise. When the Church compromises it loses its nature. It simply ceases to be the Church. To put it bluntly, the Church has no one or nothing with whom it can dialogue.
Over the past 50 years virtually every church group, religious group, denomination, whatever you want to call it, has entered into a “dialogue” with a group that wanted it to become more modern, more “relevant,” more in tune with secular practices and mores. The “Social Gospel,” militant feminism and now militant homosexuality are just three areas in which a religious group has “dialogued” and come out looking far more like the world than when it entered the conversation.
Can you name a major religious group, denomination, or independent church that is theologically more conservative or less “progressive” today than it was 50 years ago? I cannot. Some may not have changed (although, I would argue very few), but I cannot think of a single Christian faith group that is more conservative today than it was just a scant half-century ago.
The only way a group has been able to maintain any kind of conservative, narrowly biblical interpretive stance is to split off from a larger, more “progressive” movement. So we have seen huge defections from the Anglican/Episcopal Church, the Presbyterian Church, the Lutheran Church and many Baptist and Church of Christ congregations. Whenever anyone says, “We need to reexamine our beliefs about….” what they are really saying is “we need to change our beliefs about…..” and “dialogue” becomes the vehicle by which that change is effected.
All of which makes me very nervous and very skeptical when I hear certain voices promote a new or ongoing “dialogue” between the church and atheist movements, or agnostic movements, or further dialogue with proponents of homosexuality or feminism or militarism or any other king of “ism” for that matter. This would extend, by the way, to “dialogues” with religious groups with whom I might share one or two core convictions, but who have chosen to make substantive departures from what I believe to be Scripture itself is to be viewed.
So my question for these proponents is this – what exactly do you mean by “dialogue?” The way I read the Bible, the Church of Christ does not negotiate anything. The Church does not have the power to compromise with anyone or anything. The Church of Christ is not an equal to any secular power or entity. Therefore, the Church of Christ is under no compulsion or expectation to “dialogue” with anyone.
Nor am I, as a member of the Church of Christ, authorized or deputized to “dialogue” with anyone or any group and speak for “The Church of Christ.” I can only speak for my own convictions, my own beliefs, and my own interpretations of Scripture. And, as much as they may want to argue, no one can speak for me based on his or her interpretations, convictions, or beliefs. I cannot even speak authoritatively for the congregation of which I am a part, and for which I serve as a minister.
In a sentence, the “Church” is a group of people who live their lives in a submissive relationship to the absolute authority of Jesus Christ the Son of God.
So, when you say “the church needs to dialogue with ……,” exactly what authority are you giving the Church that God himself has not given it? And who will speak for the “Church” that you think needs to enter into this dialogue? And what power or authority does that person (or persons) have to bargain with?
Membership in the Church is non-negotiable. That is the thing about the church that the world never has understood, does not now understand, and will not likely ever understand. Discipleship is a total and complete surrender to a Lord and Savior who demands our complete devotion.
So, when I say that I cannot enter into a dialogue with a certain group or with a certain person, I am not trying to be mean, nasty, ugly or unduly obstinate. I am simply living out my conviction that I do not have have the power, the authority, nor the freedom to “dialogue” with someone who refuses to accept the God under whom I have placed my life, and His Word, which I hold to be absolute in guiding my life. I can teach, I can “give a reason for the hope that is within me.” I can evangelize – that is – spread the good news. But I cannot, and I will not, lower my understanding of the nature of the Church of Christ to make it be something that is equal to or lesser than a vain philosophy of this world.
And that, dear reader, something that I am discovering in increasing measure, is profoundly unpopular.
[Opinion disclaimer: the opinions expressed in this piece are mine and mine alone, and do not reflect the views of anyone that I am associated with – and that includes my wife, child, employers, my four cats, my rambunctious puppy or my very limited number of friends – or at least the friends who considered themselves my friends before they read this blog. My language is hyperbolic and some might consider it extreme. I intentionally did so for a purpose. I just want to make that point perfectly clear. In my next post I will return to a “quieter” and more analytical response. Today the right brain, tomorrow the left.]
There have been a flurry of “Christian” or biblical-themed movies hit the big screen in recent years, and especially in recent months. Just a few that come to mind are “The Passion of the Christ,” “Fireproof,” a somewhat lesser release called “The Secrets of Jonathan Sperry,” the most recent additions “God’s Not Dead,” and “Noah” and the soon to be released “Son of God” and “Heaven Is For Real.” I know I am missing many, but these are the ones that jump to my mind.
“The Passion of the Christ” and the recent release of “Noah” have generated the most discussion, mostly because they were big budget, big name releases that were heavily advertised and were, in different ways, very controversial. “The Passion of the Christ” was controversial because of the persona of Mel Gibson, hardly a choir boy, who pushed the movie from conception to completion. It was also brutally graphic – some reviewers felt it was almost obscenely so. “Noah” is controversial because (a) the only relation it has to the biblical story is the namesake and a lot of water and (b) I believe the producers and marketers of the movie wanted it to be controversial so they could sell more tickets.
In my opinion, many, though not all, “Christian” themed movies are just bad – some wretchedly so. I believe this first because of the (un)theology involved. Others suffer from low budgets and poor acting, directing and other technical aspects. Some are just so blatantly transparent that they reek of condescension and hyper-morality. Once again, in my opinion these movies are not just bad – they are bad in epic proportions – dreadfully, wretchedly, horrifically, insultingly bad.
So why are these movies so popular? Why do otherwise sane and believable ministers and bloggers scream “You HAVE to go see this movie” in bold letters and with three exclamation marks at the end? The obvious answer is that perhaps they have seen the movie and they genuinely like it. Movies are like anything else – my tastes are not everyone else’s tastes. What is garbage to me is a diamond to someone else. So, while you may think a particular movie is the greatest thing since “Gone With the Wind” I will politely say that hitting my thumb with a hammer is a far more enjoyable experience than watching it.
But I would like to suggest that there is another reason why any movie that has a vague “Christian” message is hyped so relentlessly, regardless of whether there are any artistic or theological reasons for doing so (or for avoiding it, for that matter.) I believe that most “Christian” movies are hyped and are popular with “Christian” audiences because that demographic is so starving for anything that even resembles “secular” themed movies that the Christian audience will simply neutralize any intellectual or critical component of their thinking because they want to go watch a movie that is one of “ours.” We have bought into the concept of “group-think” to the point that we cannot criticize or reject any product that has a “Christian” message because we would be guilty of shooting ourselves in the foot. I have been more than mildly amused with the fact that the greatest amount of negativity regarding the release of “Noah” is NOT directed at the movie (contrary to what some may think), but the real vitriol has been reserved for those reviewers (Christian or secular) who happen to criticize the movie on any of its major faults. It is “biblical,” it is at least tangentially related to God and faith (how much is dependent upon the viewer) and so the movie and the ones who produced it are viewed as being simply beyond criticism. “Hey Christians, we made a movie for you so shell out your money and keep your mouth shut.”
I guess I am more disappointed in the ones who should really know better – the ministers and church leaders who should (one would hope) have a greater grasp of theology and apologetics. I have to say in all honesty that the entire premise of “God’s Not Dead” is so incredibly laughable that I honestly wonder what anyone related to the film was thinking when they put the storyline together. A professor wasting an already limited amount of class time to having a debate with a student? A student getting away with yelling at a professor in front of a class? And really, how many professors would waste their time forcing their students to sign an atheist manifesto like “God is dead”? Now – I am well aware that atheistic professors will openly belittle and ridicule Christianity. But, come on people! Sometimes our spiritual xenophobia is so extreme that it borders on psychotic illness. I have agnostic/atheistic students in my classes who (a) would never set foot in a movie theatre with such a blatantly condescending title as that movie and (b) even if they did they would laugh out loud at the ridiculous setting of the movie. And they would definitely not appreciate the characterization of the professor in the movie.
Brothers and sisters, if we want to attract an agnostic or atheistic audience and honestly engage them in a meaningful discussion, insulting their intelligence is NOT the way to go about it. If we want to show that the message of Christianity is superior to that of the atheist, we should portray the atheist as the atheists or agnostics that I know – honest, kind, logical thinking people who are open to the person of Jesus but who have been led astray or even brutalized by a false manifestation of Christianity. (Incidentally – the movie itself violates a major rule of logic. In a proper philosophy class you would never be allowed to create a “straw man” type of opponent, which is exactly what the professor in the movie becomes. We think that because the “straw man” was defeated all similar arguments are thereby defeated. Nothing could be further from the truth, and the depiction is inherently misleading and therefore unethical.)
But these movies are NOT made for atheists or agnostics, they are made for “Christians,” because “God” or some biblical character’s name is in the title and they are supposed to “prove” that God is not dead or that he did thus and such thousands of years ago. They are designed to reinforce our already solid convictions. So “Christians” are shelling out dollars by the hundreds of thousands, perhaps millions, and no one is asking the 8 most basic, fundamental questions a Christian should ask about movies such as these – is this movie true? Is it honorable? Is it just? Is it pure? Is it lovely? Is it gracious? Is it excellent? Is it worthy of praise? (Philippians 4:8). If it fails on a majority of these questions then we should not support it. (I would also argue that these questions should be asked of ANY movie we think about seeing!)
C.S. Lewis is reported to have said that the world does not need more Christian literature. What the world needs, he said, was more literature produced by Christians that was excellent literature – good, solid, captivating stories that were told in a brilliant manner. I agree wholeheartedly with Lewis. What we need are wonderful movies, well written, beautifully acted and produced, and marketed not as “Christian” apologetics, but simply as captivating, worthwhile movies the whole family can view and enjoy.
And, maybe, if we did that, we might actually be able to engage our agnostic or atheistic friends in some honest and open discussion.
If you are a child of the American Restoration Movement you are the product of debate. Not many of us realize that, but it is as certain as the brightness of the sun or the scent of a rose. We may describe it differently, but the reality exists. The overwhelming majority of our theological beliefs have been hammered out and refined through the process of written or oral debate.
While some criticize this, or bemoan it, in reality this is a healthy process. In fact, we can see the very first “ancestor” of the debate process in Acts 15. Two groups of people, each with differing opinions and with differing evidence to defend those opinions, meet together for an open airing of the differences and the resolution of the problem. In several of his letters the apostle Paul carries on “debates” of sorts with his readers. He offers what is, or what he believes might be, an argument against his position, and then demonstrates why that particular argument or statement is false.
Debate is NOT an evil thing.
However, I am growing more convinced by the day that civil debate in a modern setting is virtually impossible. There are many reasons why I think this is true, so let me list a few:
1. Theological positions become emotional positions, and the resulting language makes it impossible for the opposing side to articulate any kind of positive position. They are always on the defensive, and are in a no-win situation to begin with. Case in point: I just read a tweet (message on the social media Twitter) in which those who disagree with the full inclusion of women in every aspect of a Christian worship service are guilty of “gender injustice.” Now, because I disagree with the position that women can participate in every aspect of leadership within a congregation, including leadership within a worship service, automatically I am guilty of injustice. Let’s parse that for a minute – what does injustice mean to you? Cruelty? Viciousness? Overweening power and brutality? The denial of basic human dignity? How, might I gently respond, does a complementarian position in which women are viewed as equal in every sense of the word, but have differing roles to fulfill in the Christian economy, equate to injustice? Yet, the inclusion of that word precludes any rational debate.
2. Those who hold a particular opinion refuse to consider the weakness of their position, or any possible exceptions to their opinion. Case in point: growing up within the Churches of Christ I was taught from a very early age that the Greek preposition eis means “for the purpose of.” Thus it was crystal clear that when Peter said “Repent and be baptized eis the forgiveness of sins” he meant “for the purpose of receiving the forgiveness of sins.” Nothing could be clearer. I was told that those who translated the word eis as “because of” were completely wrong, both in Greek and in theology. Imagine my surprise, then, when in doing maybe the most exhaustive research that I have ever done for a series of sermons, that I discovered that there is, indeed, a use of the Greek preposition eis that has to mean “because of.” The passage is Matthew 12:41, where Jesus very clearly states that the men of Nineveh repented eis the preaching of Jonah. Now, eis cannot mean “for the purpose of” in this passage! It has to mean “because of” or “as a result of.” Now, do not get me wrong. I still believe eis in Acts 2:38 means “for the purpose of.” But I learned an important lesson. We cannot summarily dismiss every challenge to our conclusions without carefully considering the basis of that challenge. Yet, today, objections and challenges are routinely dismissed for a variety of reasons, not the least of which is mentioned in point #1 above, if you disagree with me all you are is a mean, nasty, inhuman person, and probably ignorant as well.
3. The differing sides cannot even agree on the measure that would be used to decide the truthfulness or falsity of any position. In Acts 15 the disciples relied upon Scripture and the leading of the Spirit to come to a unified position. Today that appears to be all but impossible. Returning to the issue of women and leadership roles in the church, I have repeatedly asked how it could be that Paul would so clearly and unambiguously state in Galatians 3:27-28 that women are to be full and equal partners in every possible scenario in the Lords kingdom, and yet in writings which were either possibly or even certainly produced much later than the Galatian letter reverse himself and teach that only men are to lead in certain aspects of the church. We are not simply arguing two different interpretations of Galatians 3:27-28. We are approaching the question from two entirely different philosophical and epistemological foundations. If we cannot even decide on a mutually agreeable measuring stick, how can we even begin to engage in profitable debate?
In pointing these issues out I have to admit my own weakness and shortcomings in the process. I am emotionally invested in my conclusions. After all, if a position is not worth defending it is not worth holding. And, as I pointed out in point #2, I have been guilty on more than one occasion of assigning false motives and conclusions to my opponents. I hope I am better now, and I hope I get even better with time, but human flesh is human flesh and I still catch myself violating my own standards from time to time.
I hope I am wrong, I hope that as disciples we could gather and join in a decent “conference” or debate and constructively address some of these issues. I just do not see that happening any time soon – and that saddens me.
For a people immersed and raised in the cauldron of discussion and debate we owe it to our forebears to be able to acquit ourselves better.
Meant to tackle this topic last week, and the wheels came off of my planning cart.
A few months ago I wrote a response to the New Mexico Supreme Court ruling that a photographer could not legally refuse to participate in a homosexual wedding regardless of that photographer’s religious belief. In the weeks/months that have passed since that ruling the accounts of courts and judges forcing people to accept and even participate in what they view as aberrant behavior have just mushroomed. In my last post I mentioned I would suggest a way forward for the church, but in reality what I have to say is not new – either to me or to others. So, I am not claiming originality here, but I would like to share once again what I believe the church must do, or must continue to do if it is already doing so.
By way of reminder, I do not see the United States as a Christian nation. Perhaps we once were: that point can be debated. But we should no longer use the phrase if we are to have any respectability. At one time those who lived in the United States but were not Christians managed to smile when Christians invoked the phrase. Now, the American world is no longer smiling. The quaint little expression “Freedom of Religion” now is interpreted to mean, “Freedom to keep your religion to yourself.” When Americans no longer have the right to LIVE their religious beliefs, we in effect no longer have that freedom.
We must accept this fact or nothing else we do will ever matter.
So, how is the church to move forward in a post-Christian world? Once again – I make no claim to originality, but here are some preliminary thoughts:
1. We are going to have to get over the fact that people will hate us. For too long we have been thinking and acting as if we can change people’s hearts by changing our beliefs and practices. If I have heard once I have heard a thousand times, “if we do not change [x] (where “x” can be just about anything) then our young people will leave us and no one in the community will want to join us.” So, churches change names, worship styles, language styles and incorporate the newest, flashiest equipment on the market. And what happens? Their young people leave for an even edgier church and the people in the community do not want to join them because they are simply the latest in a long line of churches who have changed names and core values.
Is my Bible the only one that has John 15:18-25 in it? Or is this the first generation in which speaking up for one’s beliefs has caused a negative reaction? Why do we believe that changing OUR beliefs will cause others to change THEIR hearts? I am not suggesting that we should be hateful, or that we should never ask questions about what we believe. But legitimate self-examination is a far cry from running in absolute panic away from any criticism or unwarranted attack.
No – we are going to have to overcome this irrational fear of being disliked and we are going to have to realize that the new “normal” is for God’s people to stand out in stark contrast to a bent and broken world.
2. We are going to have to ACT like we believe what we say we believe. We say we believe in a lifetime of marriage between one man and one woman, but we practice the acceptance serial marriages like we owned a wedding chapel and our livelihood depended upon as many “re-marriages” as we can possibly create. We say we do not believe in pre-marital co-habitation, yet we allow our children and grandchildren to “try out” marriage partners as if they were test-driving a new vehicle. We say we oppose graphic violence, sexuality and adult themes, and we buy millions of dollars of movie tickets every month, and allow our teens and pre-teens to do likewise. We fill our minds with the same base lyrics that non-Christians fill their minds with, and salve our consciences by attending a worship hour a week and re-proclaiming how much we hate words and actions that blaspheme our God.
But, if we ditch the cable and turn off the satellite, our neighbors might think we are weird or un-American or something. See point #1.
3. We are going to have to re-evaluate this entire “The Constitution as the 67th Book of the Bible” mantra that “conservatives” have been repeating for so long. Oh, no – no one actually ever says that, but that is exactly what is meant in many of our good conservative (read “Tea Party”) speeches.
Brothers and sisters, ladies and gentlemen, the Constitution is a wonderful document. Maybe the best human government document that has ever been written. But, strictly speaking, following the Constitution is exactly what has brought us to this point in history. The words “Jesus,” “Christ,” “Bible,” or “Christian” simply do not appear in the Constitution nor the Declaration of Independence. The framers of the Constitution did not want a theocracy, and certainly not a Christocracy, and they made sure we did not get one. But human seeds grow up into human trees, and the fruit of a Christ-neutral document is now becoming ripe. Yell and kick and scream all you want to, but how else are you going to interpret the protections ingrained in the Constitution that prevent one religion from becoming physically forced upon all citizens? If we have the freedom to exercise religion, we also have the freedom not to exercise religion, and when you allow (or actually mandate) broken, sinful, human judges to decide what is or is not constitutional, then bingo – welcome to the U. S. of A. in the year 2014. So, what was brilliant in terms of human government has proven to be utterly disastrous in terms of discipleship to Christ.
But, to quote that out-dated and horribly non-American apostle Paul, “Our citizenship is in heaven. And we eagerly await a savior from there, the Lord Jesus Christ.” (Philippians 3:20)
4. The church is going to have to start practicing some old-fashioned discipline. The church has boundaries. We are not everyone and everything. Not everything is holy. Not everything is “set apart.” There is clean and un-clean, holy and un-holy, Christian and un-christian, saved and lost. It is ridiculous to suggest that a congregational leadership cannot exercise any kind of discipline because “if they do then people will get their feelings hurt and they will leave.” This is not to suggest that the eldership “withdraws fellowship” from someone just to rattle their swords. I have witnessed that and it was a stain against some good men and a good congregation. But for a biblical leadership to allow, or to even sanction, blatant immorality within the congregation is just unconscionable. The same is true of doctrinal beliefs. A congregation cannot condone or sanction contradictory beliefs. You cannot have a separate worship service for every competing feeling or doctrine. If everything is acceptable then nothing is sinful. And we wonder why people look at us with our three different services with three different worship formats and laugh? We are not demanding discipleship – we are offering a circus.
Sorry for the wordiness today – I guess I got a little carried away. But the world is not smiling at us anymore – if it ever did. And we, as God’s people, are going to have to learn a new way to act. Or, conversely, we are going to have to start acting like we’ve known how to act all along.
One more post on an issue that is really a burr under my saddle. Hopefully I can get this out of my system with this entry.
Was the apostle Paul a moral monster? Did he, in his teaching, leave a group of Christians to practice something that he knew was wrong, indeed was sinful? Did he, by writing a letter (or better, letters) exacerbate that error by the thousands, perhaps millions, of mislead disciples? These are serious questions, and in the discussions that are so prevalent in the church today these questions must at least be asked.
The argument that I object to so strenuously, and that was presented in all earnestness by a young man in Bible class yesterday, goes something like this: the apostle Paul knew certain behaviors were wrong, or at the very least were sub-Christian in nature, but because of the prevailing culture in the communities in which he was trying to preach, he faced a dilemma. He could either teach what he knew to be true (and later proved that he knew was true) and risk upsetting the mores of the people that he was trying to teach; or he could swallow his tongue, actually support the unjust and ungodly behavior in the hopes that he could teach them about Christ without raising their self-defense mechanisms. In other words, the apostle Paul actively condoned certain behaviors, even though he knew them to be against God’s will, so that he could teach the people about Jesus.
I have three huge, nay, monstrous, objections to this line of thinking.
1. To suggest this behavior means that Paul violated his own integrity. When you teach something that you believe to be true, and later find to be false, you are guilty of an error of fact, but your integrity is not affected (assuming you correct your mistake). But, when you teach something you know is false in order to achieve another goal you have violated the very basic aspect of integrity. It does not matter the ultimate goal here – you are guilty of the theory of “the end justifies the means.” That theory treats your students as mere pawns in helping you achieve your status. It is fundamentally demeaning to those you are trying to teach. It is philosophically corrupt as well as theologically corrupt. When your students find out that you have not only lied to them, but lied to achieve an ulterior goal, they will not only lose respect for you, but also for the subject about which you are attempting to teach them. For someone to suggest that Paul knew a behavior was wrong (or conversely, that it was blessed by God) and then for him to condone it (or conversely, that he condemned that which God had blessed) makes Paul out to be the worst of deceivers.
2. To suggest that Paul knew a behavior to be wrong, yet taught so as to condone it meant that not only did he teach his audience error, but he taught it is okay to promote that error if the situation demanded it. A student learns not only the content of lessons, but the method and the philosophy behind those lessons as well. For Paul to say, “Listen, I know full well that behavior ‘X’ is wrong, but I’m going to bless practicing it as a command of God so that I can get my point across” was to teach his audience that it is perfectly okay to lie if there is an “acceptable” ulterior motive. Conversely, if Paul knew a behavior was perfectly acceptable to God, yet taught that it was a sin, then the lesson is clear – our teaching is pure regardless of the content so long as we have a “pure” motive behind our erroneous content.
3. If Paul knew a behavior was wrong, and yet taught in such a manner as to condone it meant that he violated a much higher standard of honesty: he falsely involved the activity of the Holy Spirit. Paul did not just say, “Behavior ‘X’ is wrong because our culture says it is wrong and so we should avoid it” he said, “Behavior ‘X’ is wrong because it is condemned in the written word of God.” Likewise, when Paul blessed a certain behavior he used God’s word to verify that claim. Thus, and make no mistake about this, if Paul knew a certain behavior was wrong, and he condoned that behavior by appealing to God’s word, then he is guilty of blasphemy against the Holy Spirit. It is one thing to teach a lie under your own authority. When you knowingly and intentionally invoke God’s name in your lie you have violated the very nature of the true God.
I really know of no other way to state this. If Paul knew a behavior was wrong (or, that a behavior was acceptable to God) and yet he taught and wrote in such a way as to promote that sinful behavior (or, on the flip side, he taught and wrote that an acceptable lifestyle was sinful before God) then he (1) violated his own integrity, (2) taught and promoted that others could violate their integrity if the situation demanded it, and (3) by invoking the word of God to defend his arguments (which he knew were false) he blasphemed the Holy Spirit.
What would we think of a preacher today who taught what he knew was a lie, taught others to practice the same lie, and invoked God’s name and God’s word to support his lies? I would call him a moral monster – a reprobate in the fullest sense of the term.
Why should we think the apostle Paul to be any less of a moral monster?
(BTW – if Paul was thoroughly ignorant of the error of his way the issue is not thereby resolved. It simply makes Paul to be, in the words of C.S. Lewis, a pathetic lunatic – someone who was greatly deluded and someone whose rantings are to be steadfastly avoided.)
Brothers and sisters, fellow exegetes and preachers, before we go around spouting off that Paul only taught that such-and-such behavior was right because the culture of his day demanded it; or that such-and-such behavior was sinful because the culture of his day demanded it even though he knew the opposite to be true let us stop and ask a critical question – What does that behavior turn the apostle Paul into?
I cannot accept the moral morass into which that argument places the apostle Paul. The apostle Paul may be many things: confusing, obtuse, opaque, bewildering, hyperbolic – just to name a few. But a moral monster?
Disclaimer here – I was not able to watch the debate last night between Bill Nye (the “Science Guy”) and Ken Ham. (I was busy feeding about 75+ hungry college students). But I have read some news reports and commentary today and I am generally familiar with their arguments, so I would like to offer some commentary of my own.
First, where Bill Nye is wrong.
Nye is wrong in that he seems to think that “science” is a pure subject. It is not. I know this sounds esoteric, but when Nye says, “science is just about studying facts” he is in fact (no pun intended) working under a larger philosophical concept of “scientism.” Nye, and many other evolutionists, confuse the examination of particular artifacts as “science” when in fact their examination of those artifacts is being driven by an earlier presupposition to accept certain results and reject others. When Nye and other evolutionists claim that a certain rock or fossil “proves” evolution, they are in fact rejecting other possibilities because those possibilities do not fit the theory that they are indeed trying to prove. To be specific, there is not just one “missing link” in the chain of “evolution,” there are many. But, you will never hear an evolutionist even mention those gaps, because their “scientism” will not allow them to ask the question that might allow for a Divine Creator – how can you explain these gaps? On the other hand, the scientist who believes in the Creator God can look at the exact same evidence and argue that the “gaps” in the evolutionary chain are the fatal flaws of evolution. Their examination of the facts, or “science” is disavowed by Bill Nye and others because it does not fit within their “scientism” – a philosophical belief that will not allow for a creator God in any way, shape or form.
Now, where Ken Ham is wrong.
Ken Ham goes to the other extreme. Ken’s failsafe position is “because the Bible says so.” In effect, Ken turns the Bible into a scientific text book, complete with an inerrant chronological record and specific history of all things created. The Bible was never meant to be used in such a fashion. Perhaps the one thing that distresses me the most about Ham’s position is his relentless promotion of the “6,000 year old earth” argument. I wrote about Archbishop Ussher and his computation of the 6,000 year age of the earth a long time back, but the salient facts bear repeating. Archbishop Ussher was a profound Christian apologist and quite a remarkable mathematician. By combining various chronological lists in the Bible along with some intricate mathematical computations, Ussher arrived at the age of the earth as being around 6,000 years. His findings finally found their way into the introduction of one of the early editions of the King James Bibles, and it has been sacrosanct ever since. But I know of no current (or even relatively recent deceased) Old Testament scholars who hold that you can take the various genealogical lists given in the Old Testament and come up with anything even remotely bearing certainty. That was NOT the purpose of those genealogical lists! Just one example: in Ruth 4:18-22 we have the “genealogy” of King David, from Perez (the son of Judah) to David. The list includes 10 names, but the time period involved (from before the time Israel entered into Egypt leading all the way to David) involves at least 800 years! (Note: I am assuming that the reigns of the judges were sequential, and not that some of them were “co-regents” of a sort) The various genealogical lists are provided for various reasons (theology being one, and perhaps the most important!) but calculating the age of the earth is NOT one of those reasons!
I believe Ham lost a very important opportunity here to point out that the debate is not between science and theology – it is between one philosophical view of science (the idea that science can solve all of our questions, or the above mentioned “scientism”) and another view of science (that science can lead us to ask better and more appropriate questions, but will never provide all, or even a majority, of the answers). Instead, Ham more or less let Nye hold the high ground (or so Nye supposed) and tried to argue from a philosophical foundation that Nye and other evolutionists reject entirely.
Where both Nye and Ham were absolutely correct.
Both men argued their positions in a calm fashion, both made salient points, and both were respectful (by virtually all accounts). I think they were both absolutely correct in saying that this issue is critical for our children to be able to discuss. Where I would disagree vehemently with Nye is that I believe this discussion SHOULD take place in our science classrooms, in addition to our philosophy classrooms and religion classrooms. To deprive our children of the right to hear and discuss these questions (as I believe Nye is promoting) is simply to abdicate our position as educators. Education is all about the examination of all possible facts and the various theories that those facts lead different scholars to believe. To eliminate 50% of those conclusions and resulting theories because they do not fit some very limited concept of “scientism” is just blatantly irresponsible. So, whether he wanted to or not, I think Nye made a very important point: this discussion DOES deserve to be in the science classroom.
This is true if for no other reason that our children deserve to discover that evolutionists cannot answer even the most basic questions about their theory: why is there “anything” to begin with? From whence came the “stuff” that started this whole process?
For the answer to that question we must turn to God. And that, my friends, is exactly what terrifies Nye and his comrades.
Okay, I realize I am opening up myself to big time criticism here. But let’s be honest – if you are going to write about theology is the fog, there is no greater fog than the current pea-soup murkiness of the glorification of near death experiences (NDE) or back from the dead experiences.
Some time ago I read the book Heaven is for Real because I was requested to do so by a church member. I found the book cute in a way, but also deeply troubling. In fact, I found its cuteness to be the most disturbing facet of the book. It is so cute, and the protagonist so adorable, that the reader cannot see the dangerous message hidden in the book.
For those of you who have not read the book, the story involves a little boy, the son of a pastor, who experiences excruciating abdominal pain that is initially misdiagnosed. By the time the correct diagnosis is made the boy is virtually catatonic. An emergency surgery heals the boy, and some time later the little boy starts revealing to his (astonished!) father that he had died and gone to heaven, where, by the way, he meets God, Jesus, his long dead grandfather and a sister that he never knew he had. The story is so popular that a movie is now being made of the event.
The book is not exactly The Grapes of Wrath quality, but hey, if you include dead grandpas and sisters, how can you go wrong?
Well, let me explain. You can go wrong in a number of ways, some of which may be inconsequential, but some are spiritually lethal. Let me address the entire body of near-death and back-from-the-dead stories, and not simply focus on one mega-popular story.
Observation #1 – These stories always glorify the recipient of the “vision.” Notice the visions of God recorded in the Bible. The recipient is introduced, and then immediately fades into the background or falls to the ground in abject terror, or has to be purified from their sinfulness. The recipient always magnifies God, not the event nor himself or herself. In these modern near-death or post-death stories it is always the recipient (or his or her family) that receives the lion’s share of the press. To paraphrase, “I had this vision of God, but first a few chapters about ME!” It is crass commercialism. And, the fact that a number of young children are being used by adults (parents, ghost writers, publishers, movie makers, etc) makes the process even more repugnant.
Observation #2 – These stories are always couched in such loaded language/scenarios that anyone who challenges them is forced into a “why do you want to kill kittens and puppies” type of accusation. I have nothing against young children who claim to see God or Jesus. For all I know these young people are delightful, mischievous, insightful youngsters who genuinely believe that what they “saw” was real. Do I believe they went to “heaven?” Not for a minute. I have had enough experience with pain, anesthesia, pain medications, and even old age and dementia to know that such visions are all too common, and real, but yet are not true. I had a profound and very disturbing “vision” when I was a young man and suffering from an extremely high fever. Was my vision real? Absolutely! I will go to my grave believing with all my heart that I saw what I saw. Was it true? Not even close. There is a huge difference.
Observation #3 – These near-death and post-death revelations are so incredibly vapid – they are meaningless. Do you mean to tell me that God interrupts the space/time, life/death continuum to give someone a message that heaven is for real? Do you suggest that the God of creation would allow someone to visit His throne room to pass along a message that God loves us? What kind of kindergarten God do these people think we worship, anyway? Do you mean to tell me that Jesus’ death on the cross was not good enough to tell mankind that God loves us? Do you mean to suggest that, with all the words and parables that Jesus spoke on this earth, that we need a vision from the near-grave to tell us that heaven exists? Honestly, how illiterate do some people think non-Christians are? And why would God send his Son to die for us if a simple little near-death or post-death vision could solve all of our problems?
Which then leads me to my final, and most important point, Observation #4 – These near-death and post-death experiences, while undoubtedly very vivid and very real to the recipient, are specifically refuted by the words of Jesus! Read Luke 16:19-31. In the story of the rich man and Lazarus, Jesus quotes Abraham as telling the rich man (who is in torment and who has begged Abraham to send Lazarus from Abraham’s side back to convert his 5 sinful brothers)
But Abraham said, ‘They have Moses and the prophets; let them hear them.’ And he said, ‘No, father Abraham; but if some one goes to them from the dead, they will repent.’ He said to him, ‘If they do not hear Moses and the prophets, neither will they be convinced if some one should rise from the dead.’ Luke 16:29-31, RSV, emphasis mine.
People, brothers, sisters, those who love me and those who hate me – if Jesus himself tells a story that specifically eliminates the possibility of someone returning from the dead in order to preach to a skeptical public, why in the world would he send a little child, or a grown person for that matter, back from the shadows of death with such an anemic message such as “heaven is for real” or “God loves us and wants us to get along?”
That is not just taking liberty with a wonderful story. That is heresy bordering on blasphemy. I know those are harsh words. But Jesus warned about charlatans and false prophets who would tell fanciful stories and who would always be pointing to the heavens and announcing His coming. Jesus told us to be innocent as doves, to be sure. But he also told us to be wise as serpents.
I am not denying that these individuals had the experiences they relate. I am not denying that to these people these experiences were as real as the computer I am using right now. They may be valuable and beneficial to the recipient and to their immediate families. I am, however, flatly denying that God would contradict the words of His Son in order to propagate truths that have been clearly taught and even personified in His incarnate Son. We must discern the spirits.
This is one fog bank that really demands our clearest theological thinking and Spiritual wisdom to fly through. The stakes are simply too high.
(Note: upon some post-publishing review, a couple of phrases have been re-worded from my original rant)
I have been thinking on a universal theme the past day or so. Literally – the universe.
The author of Psalm 8 did not have the advantage of looking at images from the Hubble telescope. All he could do was look up on a dark night and contemplate on the moon and stars. His penetrating question still has no answer:
What is man that thou art mindful of him, and the son of man that thou dost care for him? (Ps. 8:4, RSV)
Our earth is just one tiny little speck of dust floating in amongst billions of other little specks of galactic dust – and that is just in our galaxy. Multiply that times hundreds of galaxies that our super-telescopes have been able to see. Our little home gets smaller and smaller the further out into space we go. We measure distances in space by light years, the distance that light can travel in an entire year. And then those numbers are followed by a whole host of zeros. That just does not boggle the mind – it stupefies it.
And yet our earth is so perfectly balanced for us to live here. Just the right amount of land and water, just the perfect mixture of oxygen, the right amount of sunshine, all the food we need to sustain far more people than are alive today.
In all the incredible, unfathomable vastness of the universe – why are we so well taken care of? Evolution? Just mere chance? A few billion random accidents happening in the one perfect sequence to create just one amino acid, and then every other building block of life requiring a similar number of random accidents? And then all those building blocks randomly lining up in a perfect sequence to create one living organism? How many billions of random accidents are we talking about here? And for how many billions of years? And with how many billions of failed accidents leading to disastrous results?
No, there has to be more. I can’t explain why this little speck of dust should be any more blessed than any of the other countless billions of specks of dust in our galaxy. If the inspired psalmist cannot answer that question then I should not even attempt to try. But I can praise God and worship him that we do have this home, that He has created us just a little lower than his angels, that He has given us dominion over the rest of this earthly creation.
Understand, no. Believe, yes. Worship, absolutely.
O LORD, our Lord, how majestic is thy name in all the earth! (Ps. 8:9, RSV)