Okay, I hope I did not vacuum someone in here that did not want to be here, and if I did I apologize. In no way, shape or form do I agree with the message of the title of this post (notice the quotation marks??). However, an increasing number of people do believe this, but not in manner that you might suspect. On a surface “intellectual” level they will say that yes, indeed, Jesus was the living embodiment of the eternal God. However, on a functional “gut” level they simply do not accept that Jesus is in any way the one, true, living God.
Just this week I was reminded (in reading another blog) that there is a deep seated repulsion of the idea that the loving, kind, and all-forgiving Jesus of the New Testament could be associated with the mean, nasty, wrathful and genocidal God of the Old Testament. This is especially true in two specific areas: capital punishment and homosexuality. The God of the Old Testament, it is averred, was a deity best described as cold, austere, vengeful and angry. Offer the wrong kind of incense and poof, God just zapped you dead. Touch the Ark of the Covenant in an unworthy manner and pay for it with your life. Simply go outside and pick up a few sticks on the Sabbath and kiss your next birthday goodbye. And that whole sex thing? That was just one entire death sentence just waiting to happen. It is a wonder any babies were born.
However, turn the page from Malachi to Matthew and all of the sudden we have Jesus – meek, mild, gentle little Jesus who cradled sinners and hobnobbed with the wretched. Jesus, it is proclaimed, never had a bad word to say about anyone, forgave everyone, and basically told his followers, “You know, all those stories about God punishing the unrighteous – well, that was true up until I was born, but now its ollie-ollie-in-come-free.” Why, we have Jesus getting drunk (or at least tipsy, so it is insinuated), thumbing his nose at all those restrictive 10 commandments (or at least that pesky Sabbath one) and promenading around with the promiscuous. Amazingly enough, Jesus looks just like a rebellious teenage or a baby-boomer looking for a second childhood.
Of course, all of this is post-modern deconstruction and re-historizing. Individuals who have this myopic view of Jesus and God have never done one, or perhaps either, of two things. They have never deeply read the Old Testament, and they have never deeply read the New Testament. For in the Old Testament we see God repeatedly begging His wayward people to return to Him and demonstrating time and again how He has made it possible for them to do so. Likewise, we see in the New Testament, especially in the words of Jesus, how God’s patience is limited. There will come a day of judgment in which some will be blessed and some will be punished. Jesus himself pronounced specific and eternal curses (woes) upon those who rejected his words, as well as offered tears because they would not.
Yes, God demanded strict obedience in the Old Testament, and He punished those who defied His Holiness. If I read Acts 5 correctly, He did so in the New Testament as well. And, yes, God forgave blatant sinners in the Old Testament (insiders as well as outsiders to the faith); and, clearly, He did so in the New Testament. So, you tell me – exactly how is the Jesus of the New Testament different from the God of the Old Testament? It seems to me that the entire point of the New Testament is that Jesus IS the God of the Old Testament – only briefly made human so that we could see and hear from Him directly (Jn. 1:1).
Please do not get caught up in this postmodern falderal. Of course it is not new – according to the writer of Ecclesiastes nothing is ever entirely “new.” But it is certainly becoming more prevalent. The New Testament portrayal of Jesus does not contradict the Old Testament portrayal of God. The gospel of Jesus is in the Pentateuch, the Writings, and the Prophets just as clearly as it is in the Gospels, Acts and the Epistles. However, the Holiness of God is just as prevalent in the Gospels, Acts and the Epistles as it is in the Pentateuch, the Writings, and the Prophets. We worship One God, not two. That God has one will, not two. There is one people of faith, not a pre-faith and post-faith. And we will all be saved by the one grace of God, and judged by the one revelation of that God.
Hear O Israel, the LORD our God, the LORD is one. (Deut. 6:4)
Another gem from my daily Bible reading today – Leviticus 18:1-5 (Yes, it is okay for Christians to read Genesis-Malachi):
The LORD spoke to Moses, saying: Speak to the people of Israel and say to them: I am the LORD your God. You shall not do as they do in the land of Egypt, where you lived, and you shall not do as they do in the land of Canaan, to which I am bringing you. You shall not follow their statutes. My ordinances you shall observe and my statutes you shall keep, following them: I am the LORD your God. You shall keep my statutes and my ordinances; by doing so one shall live: I am the LORD. (NRSV)
This passage, of course, precedes the great holiness chapter in Leviticus 19 where the phrase, “I am the LORD” falls like a drumbeat on the ear. But maybe more on that another time.
I was struck this morning with the profound counter-cultural message of Leviticus 18:1-5. God cannot make it any more clear – do not be like the people that I am delivering you from, and do not be like the people that I am going to drive from you. You are my people, therefore you will follow my statutes and my commands and my ordinances.
I wish more religious/spiritual/Christian leaders would read the Old Testament. Especially the holiness passages.
Today what we hear from far too many spiritual gurus is that the Lord’s church has become too exclusive, too secluded, too provincial. What the church needs to do is get with the culture – become more affirming, more inclusive, more accessible.
To be specific, if the dominant culture dictates that there are no differences between the genders then the church must become gender neutral. If the culture dictates that marriage is simply a matter of “love” and physical attraction then the church must not only accept same-sex marriages, it must bless them. If the culture dictates that nationalism is synonymous with spirituality then the church must preach subservience to one’s country, and perhaps even one political party within that national structure. If the culture dictates what is acceptable in dress, in language, in entertainment then the church must alter its message to accept that clothing, that language, and that entertainment. If the culture dictates how a person is to spend his or her time, then the church must alter its schedule to find a time in which a person who is “busy” with soccer or softball or football or gymnastics or dance or whatever else may conflict with previously scheduled times of worship may attend without missing out on the “important” aspects of life.
To be perfectly blunt – the 21st century church has forgotten from whence we have been called and whither we are being called. We have forgotten that Egypt was our place of slavery and that Canaan is nothing but a spiritual cesspool.
Okay – we have never been slaves in Egypt and Canaan is all the way around the world, and several centuries removed from our experience. But the message of Leviticus is clear: our God is a Holy God and he expects us to disregard the culture in which we find ourselves and to follow only His commands, His statutes.
That means we have God’s commands as a priority when we find ourselves in an unfriendly culture and when we find ourselves in a friendly culture. Maybe especially when we find ourselves in a friendly culture.
For far too long Christians in America have soothed our consciences by repeating the mantra: “America is a Christian nation, America is a Christian nation, America is a Christian nation.” Well, whether that has been true in the past is a matter for debate (I, for one, do not think so). But it clearly is no longer true. We may not have moved to Canaan, but we certainly have allowed Canaan to move into the U.S.
Let us be done with cultural accomodation. Let us stand and be recognized for what we claim to be – God’s holy and chosen people. If that earns us scorn and ridicule and censure then so be it. Those are the promises given us by none other than our Savior, Jesus (Matthew 5:10-11; John 15:18-16:4). If the shoe is supposed to fit, maybe it is time we tied it on and started walking in it.
I was reading in the book of Exodus this morning in my daily Bible reading. The passage I was reading (more on that later) reminded me of the amazing instructors I had in college. Drs. John Willis, Everett Ferguson, Ian Fair, Neil Lightfoot, Bill Humble, Eugene Clevenger, Lemoine Lewis – an amazing cast of instructors at one given point in history. It is really quite spooky how a few verses from the Bible can bring so many faces and tones of voice and little personal mannerisms and other memories flooding back to you.
Anyway – and on to the point of this blog, the passage I was reading included the last few verses of Exodus 2 all the way through chapter 3:
God heard their groaning, and God remembered his covenant with Abraham, Isaac and Jacob. God looked upon the Israelites, and God took notice of them…Then the LORD said, “I have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed, I know their sufferings, and I have come down to deliver them from the Egyptians, and to bring them up out of that land to a good and broad land, a land flowing with milk and honey…” (Exodus 2:24-25, 3:7-8a, NRSV)
It was Dr. John Willis who taught me the ancient language of Hebrew (and a ton of other information about the Old Testament). One of the things that he stressed in dealing with any passage of Scripture (Old or New Testament) is to focus on the verbs. The verbs carry all the freight of the sentence, and theologically speaking, all the spiritual freight as well.
Notice the verbs in those few verses. God heard, God remembered, God looked upon, God took notice, God had observed, God had heard, God knew, God has come down, and God will bring them up.
And that, my friends and neighbors, will keep you busy studying and meditating and praying upon for as long as you would like. Those are some of the most powerful, most pregnant, and most eloquent expressions to be found in Holy Scripture.
Agnostics and atheists like to think they can place Christians in a difficult spot by speaking of God’s absence, of God’s forsaking the earth. They might have a point if the Bible spoke of Deism. But the God of the Bible is no deist. The God of the Bible is a living, active participant in this world. Our God did not wind the universe up only to watch it run down to some cataclysmic end. Our God hears, remembers, looks upon, takes notice, observes, comes down in order to lift up.
I am afraid that too many Christians have been deluded by Aristotle’s “Unmoved Mover” as the picture of God. In this they have fallen right into the trap that agnostics and atheists have laid. Aristotle does not even come close to the picture of God painted in the Hebrew Scriptures, not to mention the New Testament. I am so glad! Aristotle’s god may be worthy of fear and loathing, but never love, adoration and worship.
When you are flying by yourself in fog so thick you cannot even see your wingtips it is nice to know there is someone out there who can see everything that is going on. In the case of a pilot that is the air traffic controller who guides and sequences all the planes flying around in the muck so they can land safely.
We, as children of God, have so much more than an air traffic controller. We have a God who sees all, knows all, and, most important, loves and cares for all. He created all and died for all. He it is who is worthy of our love and adoration.
It is not difficult to discover who this God is and what He does for His children – the proof is in the verbs!
In response to my last post regarding God’s incompetence (see link below) I received a valuable message from Tim Archer. I really like Tim’s writing. If you are not currently following his “Kitchen of Half-Baked Thoughts” then you need to find it and follow him. Where I am often sharp and acerbic, Tim is level-headed and calm. I appreciate Tim’s insights, even when I do not agree with him. Tim recently posted some thoughts on the “Holy Kiss” that I thought was nothing short of brilliant. So, when Tim offers some criticism of my work I pay attention. Other people I can blow off. Tim is one of those people I have to listen to. (This post is not addressed specifically to Tim – it is a general reply to some issues that Tim did raise.)
So, to those who saw the devil but not the remedy in my last post, I would like to make the following response:
1. The post earlier today was sarcastic, crass, over-the-top, acerbic, emotive, hyperbolic. It was intended to be. I am tired of one side of a particular argument receiving responses such as “brilliant, well written, deep, exactly what I was looking for” and when those posts are challenged as being thin, weak, warmed over pabulum, all Gehenna breaks out and the one who dares to challenge the new orthodoxy is labeled a Pharisee, a hypocrite, a heretic – or worse. It is funny that one side is allowed to be hateful, mean-spirited, and condescending but you let the other side offer a word of challenge and you would think that mother, apple pie and baseball were all being trashed.
2. If you were to meet me in person you would not recognize my manner of interaction. Nine times out of ten I will back down from a fight, walk away from a confrontation or slip away from a heated discussion. I loathe having to confront someone else. I would much rather take the fall and walk away knowing that will defuse a situation rather than stand up and defend myself and cause a scene. However, this blog is different. In it my alter-ego is released. I can approach subjects here that otherwise I would simply dismiss. That particular post is one of those issues. I said some things that I would never say in public.
3. I have tried to engage this subject on other levels. I have pointed out significant textual and theological discrepancies in the writings of some who promote the egalitarian position of male/female spiritual leadership. I am routinely dismissed as being a Pharisaical, fundamentalist wacko, or even worse (see point #1). So, I thought I would have a little fun today. If nothing else I say gets any serious consideration, why would my sarcastic tirade of this morning?
I have noticed something about those who are working tirelessly both within the Churches of Christ and in other religious groups to promote the egalitarian position. They are mostly 10, 20, 30 or more years younger than I am. They (especially the youngest ones) have been raised on the milk of Gloria Steinem’s radical feminism from the time they were in the cradle. They see their mothers, sisters, aunts, and maybe even grandmothers hold positions of power and authority in the secular world and it simply galls them that the church is so backward and misogynistic.
In the words of one of my college professors, God really does not care about who is president of the local bank, but even a cursory reading of the Bible reveals that God is vitally concerned with His people on earth, of whom the church is the latest example.
Another thing I have noticed about many of these young preachers/bloggers: they do not mind speaking and writing in an echo chamber, but they clearly do not like having to defend their positions with clear logic and theology. For many, although obviously not all, “what I think should be” is the final arbiter of truth and anyone who disagrees be damned.
I harbor no illusions that the topic under discussion is simple or that the passages of Scripture under discussion are crystal clear. I do, however, reject the idea, so widely and ardently promoted, that God was incapable or unwilling to challenge male spiritual leadership (or any other issue, for that matter) because of the scruples of a culture that happened to exist when he sent His Son to earth. The point of my broadside was that God can and does challenge and “blow up” many of past and present cultural standards, but when He does so He makes His changes clear and unequivocal. I have yet to have anyone who promotes gender egalitarianism defend the argument that God has clearly and unequivocally erased the teachings of the Old Testament, nor especially the writings of the New Testament, which point to male spiritual leadership.
The changes I have seen within the Churches of Christ since the mid-1970’s are, in my mind, beyond description. They have been breathtaking – more deep and more sweeping changes that I would have every thought possible in my lifetime. I honestly feel like I have been walking along a stream and within minutes the stream is gone and all I am left with is a desert. The root of the changes is not women’s role in the church, or gender-bending, or homosexuality, or instrumental music in the worship assembly. The changes cut all the way to one’s view of the authority of Scripture, and the concept of inspiration of those Scriptures. I write out of a deep love for the church, but an even deeper respect and love for the Word of God. Prove me wrong with Scripture and I will be your friend for life. Argue with thin, weak, illogical, theologically incoherent manifestos and I respectfully suggest you better duck if you see me load up to return fire.
So, once again, I want to thank Tim. I consider him a dear and trusted colleague (although we were at ACU at the same time I do not ever remember meeting Tim. He was probably a socialite and I was a hermit). This post is part defense, part explanation. I value Tim’s critique, and it is in that light that I wanted to share more of my thought process in writing my previous post.
What is going on in the United States?
- A teenage girl is declared brain dead, the hospital begs the family to be able to remove “life” support and the family refuses.
- A pregnant woman is declared brain dead, the family begs the hospital to remove “life” support and the hospital refuses.
- It seems every week some sociopath shoots up a school, mall, or place of business.
- “Transgender” children have won the right to use the bathroom facility of their choice, regardless of their birth gender, and regardless of the objections of parents of children who must share the facility with such “transgendered” but biologically dissimilar classmates.
- A groups of homosexuals who “only want to be treated equally” stage a mass marriage ceremony to the song “Same Love” during the Grammy Award presentations.
- Our Nobel Peace Prize winning President and his administration are guilty of the killing of thousands of innocent civilians in military drone strikes.
Many “conservative” Christians are asking how these things could happen in their “Christian” nation.
I can’t say I know for sure, but as one who is rarely without an opinion, I’ll give you my two-bits worth:
It is because we either allowed it to happen, or actively promoted the environment that allowed it to happen.
“Oh, but we are different” you say, “We are Christians and we honor and worship God!”
- Yea, we worship God by supporting the same educational and governmental bodies that dictate that little girls cannot safely and privately use a “Girls” restroom because it is offensive to a “transgendered” little “boy.”
- And we worship God by supporting and promoting a medical establishment that has so blurred the lines between life and death that our medical professionals and judicial elites cannot even agree as to when a body is “dead” and should be removed from “life” support. And when you throw in the ethically challenged and morally suspect issue of organ and tissue “donation” the question becomes even more murky.
- And we worship God by holding 2nd Amendment rallies and “God Bless America” parties and we pray for this God to fight the battles for the Red, White and Blue regardless of the issues that caused our government to send those troops into battle in the first place.
- In other words, we worship God, not by refusing to participate in this broken down, sin-sick and decaying process we call “culture,” but by actively promoting it, working for it, voting for it, and by making sure it continues by virtue of our monetary contributions and our devotion.
With worshippers like that, why does God need any enemies?
As I study the Scriptures, (especially the New Testament writings but even in the Old Testament) I see a much different picture. I see a people dedicated to God, challenged by that God not to accept or to participate in their decadent culture, but to transform and renew it. I see Abraham being told that by his faith he would bless “all peoples.” I see Moses being given a law that was culturally transformative – beginning with the nature of the God who gave it and ending with a “promised land” that would be a blessing to all people. I see a small but dedicated group of social outcasts, called “Christians,” who loved and cared for the sick and dying people in their towns and cities, and for the sick and dying culture that seemed to be bent on destroying God’s most precious creation – human beings.
I’ve read the “we have to be a part of culture in order to change culture” arguments until I’m cross-eyed, but I still don’t get it. How do you change the sin of drunkenness by participating and promoting the consumption of alcohol? How do you change the sin of pornography by participating and promoting the degradation of human sexuality? How can you change the warping of human sexuality by accepting and promoting the brokenness of those who refuse to acknowledge the difference between male and female? And in the name of the Holy God, how can you change the culture of violence and killing by promoting the militaristic and violence oriented culture of guns, bombs, tanks, and missiles? How can we eliminate racism, greed, and hate by being hateful, greedy racists?
I’ve read the Bible through several times, and I still cannot find that verse that says, “Be a part of culture and do what your culture tells you to do until that culture finally comes around to seeing that it is wrong.” I have, however, found many passages that reveal the world will hate God’s people, that if God’s people are faithful to him they will often find themselves in lion’s dens, prisons, and under the executioner’s blade. I read over and over that God sets the standards for human behavior, not the government of one country or the constitution of that government. I read that God tells his people to “follow me” even if, and especially when, that path leads through the valley of the shadow of death.
If this is a Christian nation, if this place is just one election away from utopia, if we can fix our problems with one more war or one more law or one more talk radio host, then you can have it. It holds no joy or interest for me.
As I read it, I am to pray thus:
Our Father in heaven,
hallowed be your name.
Your kingdom come,
your will be done,
on earth as it is in heaven. (Matthew 6:9-10, ESV, emphasis mine)
I do not see anything about supporting a rabid nationalistic militarism. I do not read anything about excusing or protecting sociopathic miscreants who kill simply for the thrill of killing. I do not read anything about letting those who reject God’s plan for love and reproduction feel that they are welcome to enter into a church that wears the name of God or his Son and promote a lifestyle which has been specifically condemned by a Holy God.
But, here is the kicker – if you are a “conservative” Christian chances are you have no one to blame for the current state of affairs other than yourself.
And until we can come to grips with that truth, we will never be able to address the resulting chaos…
(Author’s and editor’s note: the young lady who was declared dead may have been a pre-teen; my apologies if I “misremembered.” Also, heartfelt condolences to both families. These are heart-wrenching stories and have no easy solutions. Such is the fog of modern ethics).
In regard to my last post on the inspiration of Scripture a good friend posed the question of what I believe about “progressive revelation,” the idea (if I understand it correctly) that God speaks to successive cultures in ways that are meaningful to that culture that would have been meaningless to previous cultures.
I suppose I have to begin where I most frequently begin, and that is by asking what is meant exactly by that term, and how is the person using it? I would accept, for instance, that God “progressively” revealed His nature throughout history culminating in the incarnation of Jesus Christ. I believe this because I believe it is a sound biblical concept, taught most explicitly in the book of Hebrews. (“In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son…” Heb. 1:1, RSV) In this sense “progressive” can mean both chronology and content.
If, however, the idea is that God, acting through the Holy Spirit, continued to modify or “progress” his revelation even during the writing of the New Testament then I have to say “No, in no way do I accept the idea of ‘progressive’ revelation.” I have a number of reasons for making this stand.
1. In order to accept that God revealed some truths early in the writing of the New Testament, and a fuller, more complete, and more “Divine” expression at a later date we must have an air-tight, definitive, unimpeachable sequence of the composition of the New Testament writings. At least at this stage of our knowledge that is simply beyond us. But, having said that, I believe this is one of the major and “unsurvivable” errors of progressive revelationists. They want to suggest that one writing of Paul has more weight, or is more inspired, or is more authoritative, than other writings of Paul due to this concept of “progressive revelation.” But one of the primary writings that they identify as being “more progressive” is uniformly understood to be written earlier than the writings that these interpreters want to dismiss. Therefore, Paul was not a progressive thinker, but a regressive thinker, and if he was writing under the guidance of the Holy Spirit, then that ultimately makes God to be a regressive source of inspiration.
Why, having come up with God’s ultimate adjudication that there is no difference whatsoever between male and female in Galatians, would Paul then revert to the rejected and unworthy teaching that women must submit themselves to men, and that men are to exercise spiritual leadership in both the home and the church? (Corinthians, Ephesians, Colossians, Timothy, Titus, and also Peter as well) It makes no logical, nor specifically does it make any theological, sense.
2. The writing of the New Testament occurred in a relatively compressed timeframe. From the death of Jesus to the death of Paul was a period of about 35 years, give or take a few. The time frame from the conversion of Paul until his death is even more tightly compressed. That means if Paul was to experience any “progressive” revelation it would have had to occur very quickly, and yet even though we can see Paul’s writing change (as any writer changes over a period of 25-30 years), his fundamental theology never does. So, exactly when does this “progression” take place? I just do not see the chronology that allows for this change to occur – and combined with point #1 above I simply cannot accept the concept that Paul “progressed” from one idea (male spiritual leadership) to another, radically different one (no gender separation at all, men and women are allowed to serve equally).
3. Taken to its ultimate extreme, those who argue the most vociferously for “progressive revelation” would have to accept the concept of an open canon. Why, if God worked in the first century to “progressively reveal” his complete will, would he stop with the death of the last apostle? If a person argues that God needed to progressively reveal himself throughout the writing of the New Testament, and at the same time argues for a closed canon, it seems to me that person is arguing out of both sides of his/her mouth. After all, cultures and society did not stop evolving in 100 A.D., so it seems to me that it would be incumbent upon God to keep on revealing his will “progressively” if he was to keep up with technology and other issues.
4. Clearly, the early church fathers rejected the idea of an “open canon.” I am not knowledgeable enough about the church fathers to know what their opinion was regarding “progressive revelation,” but they had the sense enough to figure out that God spoke through his apostles, and when they died the canon of authoritative Scripture was closed. We have what we need for spiritual guidance, through the knowledge of Jesus, and that is enough (2 Peter 1:3).
Now, I must say that not every person who is an egalitarian believes in the concept of “progressive revelation.” These folks interest me, in a confused sort of way. I’m not exactly sure how they work around the passages that clearly teach male spiritual leadership (both directly and indirectly). Well, that is not exactly true – I read about it all the time but I still cannot get my head around it. They have to (1) remove or dismiss clear passages that contradict their conclusion, (2) redefine words that mean what they do not want them to mean and (3) appeal to obscure references and emotional arguments that tend to obfuscate more than clarify. I also know that they HAVE to put 99 out of their 100 eggs in the Galatians 3:28 basket. As I have said ad nauseum, that is taking one passage out of context and is exegetically impossible to defend.
Thus hath the knuckle-dragging Troglodyte spoken.
Another (set, as they are kind of all related) of the penetrating questions that my benevolent antagonist posed to me was this:
How do you know the Protestant Bible is inspired? How do you know the canon is closed? … Why aren’t the earliest scripture copies under your sect’s protection?
Let me begin by saying I am the wrong guy to be hitting with these heavyweight questions. But, as Andy Griffith once said concerning football, I have studied on it, and I think I can point my readers in a healthy direction. My answer will take the structure of several bullet points for clarity.
1. The history of the development of the Canon of Scripture is at the same time rich, diverse, fascinating, and at times confusing. The best I can do is to direct the interested reader to the best in “recent” scholarship regarding this topic. The most erudite book on the subject is Bruce M. Metzter, The Canon of Scripture: Its Origin, Development, and Significance (New York: Oxford University Press, 1987). A very valuable, yet probably a little more for the common man is F.F. Bruce, The Canon of Scripture (Downer’s Grove: InterVarsity Press, 1988). Yet even more directed to the common man, and specifically for church classes, is Neil R. Lightfoot, How We Got the Bible 3rd Ed., Revised and Expanded, (Grand Rapids: Baker Books, 2003). All of these books cover the same material, to greater or lesser degrees of academic precision, and I highly recommend obtaining all three books if you want a well rounded discussion.
2. I do not believe that one “church” created the canon. I believe that God created the canon of Scripture, and that many scholars and theologians, over several hundred years beginning with the original audiences and continuing up through the 4th century, recognized those books that were to be considered inspired and authoritative. There is a big difference between creating something and recognizing that which has been created.
3. I do not accept that there is a “Protestant” Bible and a “Catholic” Bible. In terms of authority and “dogma,” the same 66 books are used by both the Roman Catholic church and most “Protestant” churches. The main difference (as I understand it, and I may be wrong here) is that the Roman Catholic church also includes books that are useful for edification that many Protestant churches do not use. These books are referred to as the “Apocrypha.” There is yet a third distinction, that of “Deuterocanonical books” that are even outside this middle distinction by the Roman Catholic church. [Note: please read the comments below, as a friend accurately challenged my nomenclature here. I apologize to those who clearly know better.]
4. I accept by faith that the Bible, or the the 66 books universally accepted by virtually every Christian group, is inspired because those books either indicate that they come from the mouth or pen of an inspired author, or another book within those 66 books makes reference to them in such a way as to indicate inspiration. The acceptance of this witness was done within a very short time of their original creation, and so, as someone who is separated by some 2,000 – 4,000 years from the original composition I must accept and trust the guidance of those who have recognized those writings as inspired and who have collected and treasured those inspired writings.
5. I hold that the canon of Scripture is closed because, once again, the witness of the earliest writers is that after a certain point (the death of the last apostles, to be sure), no other writings were ever elevated to the status of “Scripture.” Many were treasured (the “Shepherd” of Hermas, the Didache, the writings of various early church fathers), and some of those were even accorded the status of Scripture in certain parts of the Christian world. However, for reasons both simple and complex those locally accepted writings were ultimately viewed as valuable, but not inspired Scripture, by the overwhelming majority of the church leaders. Therefore, since the end of the first century, no writing has ever been accorded the value of “Scripture” by universal acclaim.
6. It does not bother me one bit that the earliest manuscripts of the 66 books of the Bible are not under the control of my “sect.” (I don’t own one, by the way, but I get my questioner’s drift.) The manuscripts that we have (over 5,000 of the various New Testament writings alone) are all safely housed where scholars of all different beliefs can study them. This is how it should be, and no other “religion” can even come close to this type of openness and transparency. If it was proven that my beliefs depended on one single manuscript (or even one family of manuscripts) I would seriously question that belief. Hence my largest and most insurmountable disagreement with groups such as the Church of Jesus Christ of Latter Day Saints. The manuscripts which contain the documents that I consider to be Scripture are open to everyone to study – and I am secure in the belief that if any major changes must be made to that corpus of documents that such decisions will be justified by a large and diverse number of scholars from a wide variety of theological belief systems.
So, in a nut-shell, my beliefs in the collection of writings we call the “Bible” are based on a history of recognition and proclamation that dates back at least as far as Moses and Joshua, and orally even further back than that. Outside of the proclamations within those sacred writings themselves I have no immediate knowledge of the creation or transmission of those writings – but my faith does not depend upon my own ability to verify every single truth claim made in Scripture. I trust in the leading and guiding of the Holy Spirit, and just as I can believe in many truths although not independently verifiable by my own intellect, I trust they are true because other individuals who DO have that knowledge can verify them, and such has been the case for the Bible for well over 3,000 years now.
This has just been the “Confession of Faith” of just one individual, and in no way to I intend my words to be universally held by every member of the Church of Christ. But, I hope they are helpful, and if so, then all glory to God. If anyone has any additional questions I would love to hear them and perhaps I can be more specific in a future post.
Once again, I thank my conversation partner, and I hope I have treated his question fairly. I trust he will respond in kind if I have not.
Another of the very good questions posed to me by my on-line conversationalist has to do with Scripture (in fact, several are related to this subject). Hopefully I can do these questions justice.
The specific question posed was, “Where does the Bible teach sola scriptura?” I find that question fascinating for a couple of reasons. One, my questioner looks to Scripture for the answer to his question, and two, if you asked a room full of members of the Church of Christ where the Bible teaches sola scriptura they would more than likely answer that it is not necessary to know Greek in order to be saved. (Inside joke). The fact is that “sola scriptura” is a phrase that comes from the Reformation movement, and was coined by Martin Luther, if I am not mistaken.
But, the question is a good one – do the Scriptures teach that what is written is all that is necessary for man to know God and to be in a saved relationship with Him?
I would begin by quoting Moses in the last half of Deuteronomy 8:3, “…man does not live by bread alone, but that man lives by everything that proceeds out of the mouth of the LORD.” I chose that particular verse because it is the phrase that Jesus used to overcome the first temptation by Satan in Matthew 4:1-4. Clearly, Jesus knew and quoted Scripture (the Old Testament to us) as authoritative and final. He emphatically said that he did not come to abolish the law and the prophets, and that nothing from the law would pass away until he had accomplished all things (Matthew 5:17-18).
In regard to that law, two Psalms in particular point to the everlasting nature of the word of God and how it was revered and honored in Jewish faith – Psalm 19 and 119. Because of a diluted form of Marcionism that remains alive in the church today we as Christians sometimes fail to appreciate how important the books of the Old Testament are to our faith. As I was trying to communicate in my last post, I think this is one of the areas that needs “restoring,” even in, or perhaps especially in, the American Restoration Movement.
Moving further in the New Testament, however, we find statements such as 2 Timothy 3:16, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.” (RSV, emphasis mine). Once again, I believe that the apostle had what we refer to as the Old Testament in view here, as I am not sure what New Testament works would have been created and would have been accorded the value of “Scripture” at the time Paul wrote to Timothy. But notice – the words of God in Scripture are ALL that is necessary for a “man of God” to be complete! There is nothing else necessary – no special dispensation of the Holy Spirit, no latter day revelation, no continuing or “progressive” revelation. God’s word, labeled as “Scripture” (Greek, writing) is final, and fully efficacious.
Next I would turn to 2 Peter 3:15-16, in which Peter refers to the writings of “our beloved brother Paul,” in which he admits there are some things that are hard to understand, and then he continues to say, “…which the ignorant and unstable twist to their own destruction, as they do the other scriptures.” (RSV, emphasis mine). Now, at the outset I want to acknowledge that this is a problematic text for many people. They deny that Peter wrote the letter to begin with, and they certainly do not believe that Peter was equating Paul’s letters with Scripture. However, many, many scholars believe that the letter was indeed penned by Peter and that yes, he WAS equating Paul’s letters with Scripture, and we know that from a very early date both Paul’s and Peter’s letters were collected, copied, shared among congregations, and viewed as being authoritative and inspired words from God.
So, I believe (along with an innumerable host of others, both within and without the Churches of Christ) that the Bible, both Old and New Testament, teaches sola scriptura – Scripture alone.
I have other, non-biblical, reasons for holding to sola scriptura. When a group of people divests itself of the anchoring authority of Scripture the only result is an elevation of human hubris, which is another way of saying man turns his own fantasies into idols. Because the point of contention between my questioner and myself is (are) the differences between the Church of Christ and the Roman Catholic Church, I will select a neutral third party to illustrate my point: the Mormon Church.
The Church of Jesus Christ of Latter Day Saints is a perfect example of a group of people who have turned the wild, and dare I say, heretical visions of a human being into a gross caricature of the Lord’s church. The teachings of the LDS conflict with the Old and New Testaments on virtually every point, yet that does not disturb the Mormon faithful at all, because they are not bound by sola scriptura. This is what bothers me about attempting any kind of conversation with a Mormon – they will not, indeed cannot, conduct a conversation involving religion without referring to the Book of Mormon or the Pearl of Great Price or any one of the other “approved” writings of Joseph Smith or one of his followers. For a Mormon everything depends upon the “latter day” revelation (?) received by Joseph Smith, and which supposedly still continue through the president of the church, the prophets and the apostles.
[Interestingly enough, the LDS started as a "restoration movement" roughly about the same time period as Alexander Campbell and Barton Stone were doing their work. It seems that "restoration" was in the air and water of the early pioneers of the late 18th and early 19th centuries.]
You see, when you divest yourself of the power of Scripture to both teach and admonish, you become a victim of any powerful person’s whim and fancy. I do not stand over Scripture, I stand under it. I do not dictate what it means, I seek to allow it to dictate to me what I should be.
I am a firm believer in the power of tradition. I happen to be one of those who feels that one of the weaknesses of the American Restoration Movement is that we are a “traditionless tradition.” We have severed ourselves from the great river of Christianity throughout the ages, and I believe we have an impoverished liturgy and spirituality because of that ill-fated decision. However, and this must be understood by all who want to understand me, I would never place tradition over Scripture or even on the same level as Scripture. The value of tradition is to help us understand Scripture and to guide our attempts to honor and worship God. I have believed, do now believe, and as far as I know will always believe that Scripture is the sole source of my understanding of God, Jesus, and the church. I cannot allow any human being, no matter how saintly or holy he or she may be, to usurp that position.
Next up: I will continue my discussion of Scripture, especially in relation to the question of an open or closed canon and the authority of councils and the resulting creeds and confessions of faith.
Every year one of the more viewed posts on this site is a recommendation for a daily Bible reading schedule. I think most people are looking for a .pdf they can download or print out, and if that is what they are looking for, they will be disappointed when they arrive here. In past years I have discussed one of my favorite schedules of daily Bible reading, and this year I want to discuss another. However, this time it will cost you just a little bit of money.
The method, or schedule, that I want to discuss this year is one that is published by the Moravian Brethren and can be ordered through their website, www.moravian.org. There are several different editions to choose from, from a plain little book with the daily texts and prayer printed out, to my favorite edition, a spiral bound journal that has the texts, the prayer, and a short space at the bottom for reflections or journaling.
I was initially introduced to the Moravian reading schedule through the works of Dietrich Bonhoeffer. He used these readings for his daily Bible study, and frequently published the Scripture readings for his students and seminarians to read and meditate upon. I was curious, and with a little bit of research was able to find the website and ordered my first copy about four years ago. Since that time I have used them, either in part or completely, for my devotional reading and I have found I truly enjoy the Moravian schedule.
A brief word of explanation – the daily Bible readings from Monday through Saturday are divided into three sections: a Psalm, an Old Testament reading and a New Testament reading. (The Sunday readings will be discussed below). The readings are scheduled so that the entire Bible is read through once every two years. This is quite a change for me, as previously the least that I was reading through my Bible was twice in one year (see my reading schedules for 2012 and 2013). The slower pace means that the passages being read are much smaller, and that allows for more time to meditate and absorb the content of the reading. The selection of a Psalm, an O.T. reading and N.T. reading also allows the reader to have some diversity – some familiarity along with some unfamiliarity, as well as forcing the reader to work through the entire text of the Bible, albeit more slowly.
Any and every Bible reading schedule is created by man, and as such is going to have weaknesses and foibles. There is no “perfect” Bible reading schedule – the best one is the one that works the best for you, whether it is to read a verse, a chapter, or an entire book every day. As much as I like the Moravian reading schedule I am just a little disenchanted with some of the breaks in the readings. I feel like some readings need to go another few verses, or perhaps end a few verses earlier. Particularly in the Psalms I note that some are divided in strange places, or a Psalm that could be easily read in one sitting is divided into two parts. However, this can be seen as necessary in terms of dividing the 150 Psalms into two years worth of readings. So I simply read the Psalm more than once (all the way through on successive days) or if I note a problematic division in the reading I simply read ahead a few verses, or stop a few verses short of the printed schedule and make an appropriate note on the next day’s reading schedule. Honestly – if you cannot figure this out on your own maybe you should not be reading the Bible on your own anyway.
Each Sunday the readings come from the Revised Common Lectionary, and for those of you who do not know what the lectionary is, it is a collection of readings that allow for most of the Bible to be read through (although not anywhere close to sequentially) in a three year period. Each Sunday there is a reading from the Psalms, the Old Testament, a gospel, and a reading from a New Testament letter or the books of Acts or Revelation. For most of the year there is a common theme, either obvious or somewhat more disguised, found in each of the four readings. On some occasions there is no related them or connection between the readings at all.
The Moravian reading schedule also contains readings for “high” church days, such as feast and fast days, and for days that have special meaning to the Moravian church. You can read or omit these selections according to your personal preference.
I had originally intended to write this post about a month ago so readers who wanted to could order their copy and have it available by January 1, 2014. Perhaps that is still possible even at this late date, but even if your copy does not arrive until after the new year, you can still benefit greatly from this reading schedule. 2014 begins the reading cycle again, so we will begin reading with Genesis 1, Psalm 1 and Matthew 1.
Blessings on your daily Bible reading in 2014.
Turn to me and be saved, all who live at the ends of the earth, because I am God, and there is no other. (Isaiah 45:22, God’s Word Translation)
I was following along today in my daily Bible reading schedule and this verse caught my attention. A question came to my mind – “Why do we read Scripture?” It is not as easy a question to answer as you may think.
This is a personal confession, but for me the vast majority of my Bible reading is academic, professional, or related to debate and confrontation. That is to say, I read to find out what a passage “means,” I read to find out how to present the message to others, or I read in order to make my point or to refute the arguments of others.
In rather stark terms, I totally misread Scripture. Not always, but far too frequently. And, I might add, with disappointing results.
Scripture, the very word of God, was not written to be used as a billy club, an instrument of terror and abuse. It was not written to be a forensic textbook, a guide to win arguments and destroy enemies.
God spoke to his prophets, servants and apostles in order to win people back to Him. God’s messages were always personal, even if delivered to a large crowd, or even an entire nation. God’s messages were written in first person singular – “I.” The object was almost always “you,” although on occasion it could be “them.” The prophets in the Old Testament and the apostles in the New Testament never spoke about, or taught about, or tried to explain God. They simply spoke for God. Theirs was the message, “Thus says the LORD God…” This is a critical point to grasp, because we (speaking generically) do not read our text this way.
Everything changed when the Greek philosophical mindset overcame the Hebraic worldview. Even before the coming of Jesus the Greeks had a history of trying to figure out the question of deity and how the gods related to man. And so, as Christianity spread from its Judaic cradle the discussion ceased to be, “What did God say?” and became “What is a god?” or “What is a man?” We can document this in the early debates and struggles of the church. In the first few decades following the death and resurrection of Jesus the message was simple – “come back to God through the blood of Christ.” But, that did not last for long. Soon people started to ask questions like, “How could Jesus be God?” and “How could a god become man, anyway?” So, academics replaced evangelism, ontology replaced faith, and we have never really rid ourselves of that Greek desire to figure out the “how” instead of simply answering the “what” question: what are you going to do with the message of Jesus?
The bottom line is that I do not believe Scripture was written so that I can explain God. Quite simply, God does not need to be explained. Either we believe in Him or we do not. We can’t explain him anyway – Plato and Aristotle’s noble attempts notwithstanding.
Scripture was written so God could win us back to Him. The divine “I” still speaks to the human “you.” Sometimes that word is painfully personal. Sometimes it is national, or even universal, in scope. But, it was not written to be an academic treatise, a manual for succeeding in public debate, or as a introductory text in biology and physics.
I still fall back into my old habits, but I am learning. I hope that I will be able to get better as I learn to read deeper. And I hope you will too.