As promised, a review of the book that spurred my last post. Believer’s Baptism: Sign of the New Covenant in Christ, Thomas R. Schreiner and Shawn D. Wright, eds., (Nashville: B&H Academic Publishing Group, 2006) 352 pages.
I admit that the purchase of this book was more title and cover than anything. I knew nothing about the editors, or the authors. I soon discovered that the editors and authors of the individual chapters are committed Baptists, and they repeatedly made that point obvious throughout the book. That should be of little issue, unless you have a passionate dislike for Baptist authors. I try to be as eclectic in my reading as I can. My favorite (and the best academic book, IMHO) on the subject of baptism is by another Baptist, G.R. Beasley-Murray, Baptism in the New Testament. My favorite book on prayer was written my a Jesuit priest. So, I do not judge books by the authors, although I will sometimes buy one if the cover strikes me as interesting.
This book is a collection of 10 chapters, each written by a different author. The first three chapters cover the topic of baptism in the gospels, Luke-Acts combined, and the New Testament epistles. There follows chapters on Baptism and the Relationship between the Covenants, Baptism in the Patristic Writings, Confessor Baptism (the Anabaptists), Baptism and the Logic of Reformed Paedobaptists, Meredith Kline and Suzerainty, Circumcision, and Baptism, and (very interesting to me) Baptism n the Stone-Campbell Restoration Movement, and concluding with a final chapter on Baptism in the Context of the Local Church.
Because this is a collection of works in one volume, it is to be expected that there would be some unevenness among the chapters, and that is most certainly the case. In my estimation the chapters ranged from the simply dreadful (and academically suspect) chapter on the Patristic Writings to an outstanding demonstration of proper academic writing in the chapter on Baptism and the Logic of the Reformed Paedobaptists and to a lesser degree in the chapter on Baptism in the Stone-Campbell Restoration Movement (unfortunately, the author focused entirely on Campbell, which seriously affected his work. He should have named the chapter, “Baptism in the Writings of Alexander Campbell” as that is what he discussed.) The chapter on the Patristic writings was full of summary statements that had no documentation and other statements that were questionable as to whether the author took the quoted passage out of context. In contrast, the chapter on the the Reformed doctrine of paedobaptism provided adequate documentation and allowed the reader to decide (at least I believe it did) whether the passage was in or out of context.
The volume is valuable primarily as a defense of believer’s baptism (or, confessor’s baptism, as one author suggested). That is its intended purpose. It is not, and should not be used, for a text defining the purpose and meaning of baptism. For that purpose I suggest the aforementioned text by Beasley-Murray, or Baptism and the Remission of Sins: An Historical Perspective by David Fletcher, or Baptism: A Biblical Study by Jack Cottrell. This volume is devoted specifically to the question of whether paedobaptism (infant baptism) is biblical, and seeks to explain the practice of paedobaptism especially within the Reformed (Calvinistic) evangelical churches. Very little mention is made of the Roman Catholic or Lutheran practices.
I genuinely enjoyed several of the chapters, especially the one on the Anabaptists. This chapter was among the strongest, and one that provided me with the most food for thought, both positively and negatively. I am becoming more and more convinced that the Churches of Christ should be paying more and more attention to the Anabaptist movement (with which we have tertiary connections), both for doctrine and especially for praxis.
The chapters covering the biblical texts were uneven, with some good insights and some aggravating defenses for the sake of denominational ties. On the other hand, there were examples of significant diversion from “standard” Baptist theology, with several examples where the authors stated that baptism is indeed inseparable from the forgiveness of sins (although, to be sure, each and every one of them rejected “baptismal regeneration” and salvation ex opere operato, salvation simply by the administration of baptism.) I found the chapter on baptism and the Restoration Movement to be extraordinarily even handed, and it was valuable to see the writings of Alexander Campbell through the lens of a Baptist theologian. I reject his suggestion that anyone should follow the lead of Oak Hills church in San Antonio Texas, because from my perspective that congregation has completely forsaken biblical teaching concerning baptism (among other things) and their heritage within the Churches of Christ, and I reject that they speak for anyone who wants to remain faithful to the Restoration plea.
One other note in passing. I wrote my last post before I read the concluding chapter, and in that chapter the author discussed the very question I raised among Churches of Christ. In that chapter he provided a statistic that among Baptist churches between the years 1977 and 1997, the numbers of baptisms of children under the age of six increased 250 percent! According to a doctoral dissertation that examined this phenomenon, one of the leading causes of this trend was, “social pressures on the pastor.” (p. 347). In an immediate classic turn of phrase, the author who reported the statistic referred to the practice as “infantile baptism.” (see page. 346, note 23. The title of the study is “The Practice of Infantile Baptism in Southern Baptist Churches and Subsequent Impact on Regenerate Church Membership” in Faith and Mission, vol. 18, no. 3 (Summer 2001): 74-87).
Overall this was an enlightening book, and one I can recommend for the express purpose of the discussion of infant baptism. As I mentioned earlier, if you are looking for an exposition on the meaning and purpose (theology) of baptism, you would be better advised to read Beasley-Murray, Fletcher or Cottrell. Fletcher’s book is particularly strong in examining the question of the relationship between baptism and the remission of sins. Beasley-Murray simply set the standard in terms of New Testament passages on baptism, and although the book is older, it is still well worth the purchase price.
I have been reading a book on believer’s baptism (note: review upcoming), and because of that I have been evaluating what I have heard taught in the Churches of Christ, and what I have taught myself as a minister within the Churches of Christ.
A little bit of background – for my first graduate work I wrote a paper on the topic of baptism in the early days of the Restoration Movement. I wish I still had that paper, but alas, it was consigned to the landfill many, many years ago. What I learned was equal parts fascinating, reassuring, and troubling. Speaking as a whole, the views of baptism within the Churches of Christ have not been monolithic, and, sad to say, not always biblical.
Cut forward to the book I am reading now. The book is primarily devoted to refuting the theology and practice of infant baptism, and it is written by a group of Baptist scholars. This second fact is made obvious by the many references to the manner in which Baptists have historically believed something, or believe something today (I wonder if the authors/editors think that Baptist thought is really that monolithic?) So, the book is not genuinely a theological exposition on the meaning of baptism, although that is a major component of the argument for believer’s baptism and against infant baptism. As I will discuss in a future review, I have learned much about the practice of infant baptism, and serendipitously, I have learned much about my belief in baptism for the remission of sins.
However, in this post I want to share some concerns I have about the teaching of baptism as I hear and read in various reports concerning Churches of Christ. I write as an insider, and a concerned (but hopefully not negative) critic of our words and our practice. Here are some things that have occurred to me as I have been forced to review what I believe about baptism:
1. Churches of Christ claim to disavow infant baptism, but as I have witnessed, toddler or young children baptism seems to be increasingly the norm. We cannot claim to profess “believer’s baptism” or “confessor’s baptism” when the subject of the baptism is barely in elementary school. I have to confess – I too have been a perpetrator of this practice. I baptized a young person who then frequently showed up at church services with a toy in hand to occupy the time during the sermon.
We baptize little children for a variety of reasons – and none of them are especially attractive nor defendable. A child wants to be baptized so they can take communion. Or they are baptized because an older sibling has been baptized, and they want to have the same attention shown to them. Or, they are baptized because their father is being considered for the role of elder or deacon, and Dad will not be confirmed if a child is not a “believing member.” Or, a child is baptized because he or she is the last one is his or her class to be baptized, and peer pressure is just too great. We make all kinds of good sounding excuses – “He has reached the age of accountability, and we do not want him to go to hell if he dies.” “She knows everything there is to know about baptism – we cannot deny her this request” (excuse me, who knows everything there is to know about baptism?) “Her grandparents are here and we want them to be able to share in her baptism.” Perhaps the worst reason is that multiple baptisms make the resume of ministers and youth ministers look really attractive when they want to move on to a higher paying ministry position somewhere.
The point is we are baptizing younger and younger children. We may say we do not believe in infant baptism, and I have not seen an actual infant being baptized (yet), but what about 6, 7, 8, 9, or 10 year olds? Let me ask you a quick question: would you allow an 8 year old to decide he or she is old enough to drink wine or beer? Would you allow a 10 year old to take the family car and stay out until 2 or 3 o’clock in the morning? Would you allow a 9 year old to decide who she can date, when and where her dates will be, and if she wants to have sex with her partner, would you allow it because she is now an adult and can make her own decisions? Why is it that youthful offenders are categorized entirely different than adults in our judicial system? It is because the young brain is simply not advanced enough to fully understand actions and consequences. And yet, young (and younger) children are being baptized in Churches of Christ by the dozens, if not hundreds.
This, my dear brothers and sisters, is a refutation and rejection of what the Bible teaches about the importance of faith, repentance and commitment that is demonstrated in the event of baptism.
2. Related to that last point, I fear many members of the Churches of Christ function with what the authors of the book I am reading describe as an ex opere operato understanding baptism. That is a Latin phrase meaning that the practice of baptism is efficacious in and of itself, regardless of the subjective beliefs of the recipient. Thus, in baptism, the child may not know anything at all about baptism, or may hold entirely erroneous beliefs about baptism, but the very fact that they are baptized (especially if the right words are used and it is in a Church of Christ baptistery) then the child is “saved” because of the rite itself. This is what has been communicated to me, although in not so Latiny language. When I express my uneasiness about baptizing a child, the response is usually, “Well, even if he/she does not know everything, at least he/she will be baptized, and then he/she can learn.” So, let me get this straight – we will not accept the baptism of an infant that was baptized in a church that practices infant baptism, but we will baptize an 8 or 9 year old for exactly the same reason?? What is it about hypocrisy that we do not understand?
3. I do not want to make this post too long, but I will add here that I believe Churches of Christ need to “restore” (to use a good word we are all associated with) a healthy, biblical understanding of faith, repentance and confession when it comes to baptism. But none of these concepts have any meaning unless we restore a biblical concept of sin. A couple of very simple questions to conclude this paragraph – how can we teach that baptism is for the forgiveness of sin, when we routinely baptize children who cannot have a mature understanding of sin, let alone have any experience with that sin? Are we really so callous as to believe God would send the soul of a deceased 9 or 10 year old to hell for sassing his or her parents? Is our concept of God that grotesque? Heaven help us if it is.
I have much more to say, but this post is already well over 1,000 words. The Churches of Christ have been accused of over-emphasizing baptism, even to the point that others accuse us of works salvation. Nothing can be further from the truth – that is biblical truth. Whether we have been guilty of preaching “salvation in the water” is up to God to judge – I am sure that many within the fellowship of Churches of Christ do stand guilty of that charge.
What is sad to me is that I am witnessing in a fellowship that has for over two centuries stood on the claim to teach what the Bible teaches and only what the Bible teaches a refutation and a rejection of that basic principle.
I care not what others accuse us of, unless what they accuse us of is being unbiblical and that accusation is true. I read, and hear, far too many members of the Churches of Christ who are rejecting the biblical teaching of baptism.
And, for whatever it is worth, that really bothers me.
A few more thoughts as I work through the content of my dissertation. The practice of confession has a long and quite varied history. My study in the history of confession taught me that I had much to learn about this important Christian practice.
First, if you were raised in a largely “protestant” (usually meaning, “anything other than Roman Catholic or Jewish) background, you probably thought of confession as something that you did just between you and God. For the really big sins, or even the little sins that happened to be the topic of family dinner tables, you had to “go forward” and sit on the front pew and tell the church you were sorry for what you did. Often the church members where you had to do this were totally unaware of what you had done, so your “confession” very often created a considerable amount of gossip. Which, in turn, I suppose should have caused more people to “go forward” and confess, but it rarely did.
If you were raised in a Roman Catholic, Anglican/Episcopalian, or Lutheran church (and perhaps some others) confession probably meant going into a room or closet such as is pictured above and making confession privately to a priest. I think that in the imagination of most Americans today, that is the most common image of confession.
What I discovered is that in the earliest centuries of the church, the church members took the commands of James 5:16 quite literally. Confession was made before the entire congregation, and was specific rather than generic. The congregation then responded with forgiveness, or, if necessary, a period of “penance” in which the offender was made to endure some punishment (usually exclusion from the congregation) until such time as he/she was deemed to have suffered long enough. Obviously the process varied between congregations, and even regions of the world. The point of the procedure was to purify the soul of the penitent, and to make clear that further inappropriate behavior would meet with stricter punishment.
After Constantine’s “conversion” and after Christianity became the prevailing religion of the realm, confession took a turn for the private – and the seeds of the modern confessional were planted. As the gap between “clergy” and “laity” became wider, the need for “official” absolution became more important. So, the congregation was excluded from both the confession, and the absolution/penance. This took decades, even centuries, to fully develop, but this is the procedure that is so common in the “high” liturgical churches such as I listed above.
With the Protestant Reformation confession was frequently, although not exclusively, returned to the people. The concept of the “priesthood of all believers” was variously implemented, and in especially in groups associated with the Anabaptist movement the idea of confession to one’s Christian brother or sister – or to the congregation at large, was once again practiced. Both Luther and Calvin taught confession to one’s Christian brother or sister, and only in times of great spiritual distress must one go specifically to a priest (although, in later years, both Lutheran and Reformed churches have put a higher value in confession to ordained clergy).
With the Reformation another, very distinct, usage of the word “Confession” (with a capital “C”) became prominent – that of a specific “Confession of Faith.” A Confession of Faith is similar to a Creed, although a Creed is much more succinct, and has the purpose of defining what is accepted as orthodox faith as opposed to heresy. A Confession of Faith is longer, and has the purpose of defining different styles, or forms of worship. Stated another way, Creeds are designed to be universally believed, Confessions of Faith are more sectarian and define specific positions of separate groups. So, the question “What Confession do you follow?” would be analogous to the more common question today, “Which denomination are you a part of?”
All of this 2,000 year history of the word confession makes a “restoration” of the concept problematic. The word just means so many things to so many different people. Many people think they are confessional, when, in reality they are not. Others are confessional, but not in the biblical usage of the word.
It is my great hope and prayer that I can teach – and hopefully convince – those who are willing to consider my insights that we as members of the Churches of Christ need to become a confessional church once again. We need to renew the biblical concepts (plural) of confession – adoration and praise, thanksgiving, lament, and the specific confession of sin. While we do not necessarily need to mandate the old practice of “going forward and confessing fault,” that would be a huge first step for many congregations. After all – it was one of the fundamental practices of the early church!
As I have mentioned in all of my posts on this subject, I will be presenting this information in seminar form, and if you and your congregation is interested in learning more about how to schedule a seminar, please contact me at my regular email address: abqfr8dawg (at) msn (dot) com.
Over the past few posts I have been working through a “skeleton” version of my doctoral dissertation. At the end of those posts I have mentioned that I am also in the process of creating a seminar in which I will work through my study and my conclusions. As a part of that seminar I would very much like to make a version of my dissertation available for sale (as well as have the book sold on a much larger basis). If I can find a publisher, I will edit the book to make it less of a “dissertation,” and I will also re-title it, and expand some of the chapters in the book.
The publishing part of the equation has become a problem. Without going into great detail, suffice it to say that no publisher is willing to accept the book. That leaves me with the option to self-publish. This I would be happy to do, but to be perfectly honest, I do not currently have the funds to do so. This leaves me with somewhat of a conundrum.
First, I believe in the book. I believe it is important, especially within the Churches of Christ, but within the larger world of Christianity in general. I believe my conclusions are valid, and that the information I provide can be useful to congregations and to individuals within those congregations.
But, second, I understand the publishing business. I am an unknown author, and the subject is, at least on first blush, too abstract. No one goes into business to lose money – and publishing first books of unknown authors is a very risky adventure.
So, I am left with perhaps one other option – to find someone (or a group of someones) who are also interested in the topic, who are (at least somewhat) familiar with my work, and who would be willing to help me finance this adventure. From what I have been able to discover, I will need approximately $2,000.00 to publish the book with a reputable self-publishing company with connections to a very well-known and established publishing house. If the book does well in sales, there is the possibility of the publishing house picking up the book as one of its own.
Here are at least three options for a supporter to help me out:
1. A straight gift. You simply want to see the book published and expect nothing in return.
2. A “no-interest” loan, whereby I can repay you over a period of time, but with nothing expected beyond the return of your capital investment.
3. A formal loan with a one-time dividend to be paid with the final repayment, whereby I can repay you over a period of time, as well as include a little “return” on your investment.
I will be able to repay any loans given enough time – whether the book sells well or not. However, depending on how well the seminar is received (the first seminar is in October, and hopefully I will be able to schedule subsequent seminars after that time) it may take me a while to repay.
I realize this is a sizable request – but I also know that if I do not make the request and let those who have supported me so much in the past know of my needs, I will never be able to finish the work that I started out to do so long ago.
Thanks for reading my blog – and if anyone can assist me in this ministry please contact me with your contact information via my personal email account at abqfr8dawg (at) msn (dot) com.
I have been reading a delightful book of letters written by C.S. Lewis, entitled Yours, Jack. I was actually wanting, and expecting, more from the book, but the letters do reveal a little more about the great author.
Lewis was not a professional theologian; he portrayed himself as an amateur writing for other amateurs in the field of religion. But I think he was far too self-effacing. Perhaps not a trained, “professional” theologian, but Lewis had some profound theological insights, and wrote some of the best “theology” (discourse about God) that is available. His writings are among the easiest to understand, but also contain some of the deepest spiritual insights. That is not easy to do, and reveals the greatness of the man.
Yesterday I came across this gem, written in 1958 in response to a question posed to him about ecumenical discussions (discussions intended to heal divisions and rifts between Christian churches).
I think, urgently, that it is false wisdom to have any ‘denomination’ represented for ecumenical purposes by those who are on its fringe. People (perhaps naturally) think this will help reunion, whereas in fact it invalidates the whole discussion. Each body should rather be represented by its centre. Only then will any agreements that are achieved be of real value. (Yours, Jack Harper One, 2008, p. 313.)
This is Lewis at his best: clear, concise, and devastatingly on point. This is also why Lewis, once he is understood, is so out of popularity with mainstream Christian leaders today. Today the common thought is that only if a leader is willing to shed his groups’ basic core beliefs would he be a qualified candidate for ecumenical conversations. I am afraid this is why the current Pope is so popular with many main-line evangelicals. I think they see him as willing to jettison many traditional Roman Catholic beliefs, and so he is somehow baptized in an “evangelical” model. The problem is, if the Pope is not leading from the core of Roman Catholic teaching, he will only be able to speak for the disgruntled population within the Roman Catholic church, and not its broad middle.
I live, worship, teach, and write as a member of the Church of Christ. It bothers me deeply that the voices of ecumenism within the Churches of Christ are exactly what Lewis describes, outliers in the “fringe” of the church. Those who “want a voice at the ecumenical table” are sadly those who are the most willing to discard many of the main identifiers of our movement – adult baptism for the remission of sins, simple and unadorned worship experiences, male spiritual leadership, and an unwavering belief in the words of Scripture alone for understanding the mind of God. Visit the congregations where these leaders serve as ministers and you see nothing, absolutely nothing, that lets a visitor know that the worshippers are proud of, or even knowledgeable about, their spiritual heritage. Call that what ever you want to (and I have some choice adjectives), but it is NOT ecumenism.
As Lewis so urgently (his word) pointed out – ecumenism calls for those at the table to come from the center of their group. Only then will any discussions have any merit, any possibility of moving forward. What you see today is not ecumenism – it is syncretism, and a weak form of that. Syncretism is just taking bits and pieces of things you like and mushing them together to create a hybrid monster. Syncretism is not the mixing of ingredients to create a masterpiece, it is slopping all your leftovers to create goulash.
I have written earlier that the Churches of Christ today are facing many internal problems. It has always been that way, and most likely always will be that way. I defy you to find me a religious group that is not facing similar internal problems. I just wish that those who invite various “leaders” from the divided Christian church to sit down at an “ecumenical table” would invite someone from the Churches of Christ who actually are proud of our heritage, and can defend it, rather than being embarrassed by it and want to jettison it.
This is the third in my series of working through my Doctor of Ministry dissertation on confession in the Churches of Christ. Today I look at the biblical evidence for the practice of confession.
Within the Churches of Christ our focus has been primarily on the New Testament. The Old Testament is valuable, so children are told, but mostly because all the really cool stories are in the Old Testament. There are no floods, no arks, no fish that swallow humans, no giant-killing little shepherds in the New Testament. As adults we are told that the Old Testament is valuable because it “teaches us about God,” but if that is the case we must not want to know much about God because we spend precious little time studying (I mean really studying) the Old Testament.
However, in my doctoral studies I wrote a paper on the Psalms of Lament, and it struck a nerve with me. Depending on how you classify the Psalms, approximately one-third of the Psalms (maybe a little more, maybe a little less) are Psalms of lament. Now, stop and ask yourself a question – why was lament such a major part of worship for the Israelites/Jews? Well, that got me to thinking, and when the time came for me to select my dissertation topic, one thing kind of led to another and the subject of confession made itself sort of unavoidable.
So, as a result of the paper on the Psalms of Lament, I turned not to the New Testament for the “skeleton” of my biblical study on confession, but to the Psalms. What I discovered was that the Psalms are basically a roadmap for the practice of confession. In fact, you might say that “confession” is one major, if not the major, theme that unifies the entire book of Psalms.
In a very brief summary, I discovered that the book of Psalms contains the following four types of confession:
Adoration, Praise, and the confession of belief/faith in God
Confession of sin
Now, some may quibble about my taxonomy here, but as John Denver once quipped to his audience that was clamoring for him to sing their favorite song, “Hey, this is my show.”
I then turned to the narrative sections of the Old Testament and discovered that these same qualities, or types, of confession are described throughout the text. Within the prophetic material the aspect of lament is particularly evident in Jeremiah, but the other types of confession are evident in the prophets as well. Certainly the book of Job contains both lament and praise.
Turning to the New Testament I discovered the same thread – there are examples of each of the four main types of confession, although lament is noticeably more subdued in the New Testament. I believe there is a theological reason for that – but there are examples of lament within the New Testament as well.
The purpose of this section of the dissertation was to demonstrate that confession (in all of its various forms) was, and is, a critical component of the daily life and worship of God’s people. The absence of a clear and sustained emphasis on confession in the Churches of Christ is all the more striking, then, because one of the “pillars” of our heritage is that we want to go back to the Bible and practice the pure faith and religion of the earliest church. I am convinced, and I argue in my dissertation, that we have failed to do so when it comes to the practice of confession.
I realize these blog posts are rudimentary – just giving the briefest sketch of my work. However, I am creating a seminar that covers this material in-depth, and if you would like more information about scheduling a seminar in your area, please contact me at abqfr8dawg (at) msn (dot) com. Also, I am presently searching for a publisher who might be interested in publishing the dissertation (although expanded and modified for a general audience), so if there is anyone out there in the blogosphere who has a connection with a publisher who might be interested, please let me know at the above email address. I will be deeply grateful!
Thanks for following me in the fog!
One of the greatest blessings given to me through my studies for my DMin. coursework was the realization of how secular philosophies affect our theology. Second to this observation is the further truth that these philosophies are virtually hidden to our conscious thought. These philosophies are just like the air we breath – we are controlled by them yet we are hardly aware of them, if at all.
In my last post I discussed the reality that for many members of the Churches of Christ, our physical history is something of an enigma. We clearly have one (kind of like a belly button) but for many of us we do not want it to be seen or discussed (again, much like a belly button). We can cover it up, and refuse to admit we have one, but sooner or later the truth comes out and our history rises up to bite us when and where we least expect it.
If acknowledging our history is difficult for the majority of the members of the Churches of Christ, the admission that we are affected by secular philosophy (or philosophies) is tantamount to heresy. Even those who accept that the Restoration Movement is rooted in history will more often than not claim that this history is divine history, and therefore unstained by any human embellishment. In that limited world-view, God simply swooped down and deposited the Restoration Movement onto the pages of history much like he swooped down to snatch Elijah from the earth. Don’t laugh. For many years this was my concept of Restoration History. Sort of like the “big bang,” first there was no Restoration, and then “POOF” there was a Restoration. Call it Restoration ex nihilo.
This, much to my initial chagrin and later relief, cannot be any further from the truth. The fact is that Alexander Campbell, Barton W. Stone, Tolbert Fanning, David Lipscomb, and every leader down to the latest graduate from our universities or schools of preaching were and are profoundly affected by the prevailing philosophies of their day. For Campbell and Stone that meant the philosophy of John Locke, Francis Bacon, and the political philosophy that drove the “Founding Fathers” of our nation to create the Constitution. Evidence of this can be amply produced through the language used in the early documents of the Restoration Movement. This is why so much of our contemporary language focuses on “pattern” and “constitution” and “blueprint.” We are simply following in the footsteps of those who were following in the footsteps of those who formed the new Republic.
For us today the situation is the same, although the prevailing philosophies have changed. We are no longer marching in lock-step with those who believe in the ultimate goodness of technology or the limitless capacity of the human mind. We have seen both the incomparable good of splitting the atom, and also the horrific evil of the same. Yet, having split the atom, we cannot seem to figure out a way to put the thing back together. We realize now that man is more likely to be the cause of his own demise, rather than the source of his own salvation. There is no “ultimate good” for which man is destined. The “modern mind” which so fully captivated Campbell has been replaced with the “postmodern mind;” therefore, much of what Campbell believed to be incontrovertible truth now just seems like a quaint little fairy tale. Such is the air that we breathe, the truth that we hold to be “self-evident.”
What does all of this “philosophizing” have to do with theology? Simply this – if we do not at least attempt to recognize our own temporal worldview, we will end up making the same mistakes of our spiritual forebears. I for one am an avowed restorationist. I am constantly awed and humbled by the profundity of Campbell, Stone, Walter Scott, “Raccoon” John Smith and a host of others. They were centuries ahead of their contemporaries, as modern theological thought has proven. But, that having been said, they were woefully unaware that the basic philosophy of their day was coloring the theology that they were producing. Therefore, they read early 19th century America back into the Bible, especially the New Testament, and the result of their research was that Jesus was the quintessential American Patriot. That philosophical blindness has been passed down for numerous generations, and it has affected our spiritual vision at every step along the way.
The solution to this vision problem is not to discard our history! (As so many are wont to do). Neither is it to idolize our history and simply ignore the reality of temporal nearsightedness. The solution is to acknowledge the reality of our own human frailty, to acknowledge the affect of secular philosophy upon our most deeply held convictions, and then to challenge those convictions with the penetrating truth of God’s word.
In my own, very narrow study of confession, what I discovered was that the Lockean/Baconian empiricism of Campbell and his early disciples made it virtually impossible for them and their heirs to develop and bequeath a healthy practice of confession. Stated in its most raw expression, if you have everything all figured out, if you have perfectly restored that which was defective, there is no need for confession. That, of course, is an over-simplification, but it works for a “nuts-and-bolts” summary of the early chapters of my dissertation.
Lest I be counted as an ancestor-bashing, history-hating, long-haired, dope-smoking hippy, let me repeat – I am an avowed restorationist. I am far more Stonian/Lipscombian than I am Campbellian, but if I am cut I bleed Restorationist blood. I wrote my dissertation to honor my heritage, not to trash it. So, in the greatest heritage of seeking to improve upon that which has been given to me, I recognize some areas where my spiritual heritage can be strengthened. One of those areas is confession, and that is what led me to my final research.
As I mentioned in my last blog, I will create a seminar dedicated to sharing this information with any who are interested. Please contact me at abqfr8dawg (at) msn (dot) com and I will gladly get back with you.
I promised some time ago to work through the conclusions of my doctoral dissertation. I hope to do so in a general way, although for the “brass tacks” specifics you will have to wait awhile.
I chose that creepy picture that accompanies this post for a reason. I am not afraid of many things, although a few issues really creep me out. Heights for one, and I do tend to be claustrophobic. But, Black Widow Spiders?? I would just as soon hit my thumb with a hammer as to have to deal with BWS (for short). I have no idea why God created them, and he can just un-create them as far as I am concerned. Do not talk to me about the “balance of nature” – as God could have created umpteen other ways to get rid of flies and other nasty bugs. Black Widow Spiders? – my back is icky just typing the words.
One of the main conclusions of my dissertation is that the overwhelming majority of members of the Churches of Christ are either afraid of our history, or are at best ambivalent toward it. That is to say that you would be hard pressed to find 1 out of 10 or 10 out of 100 members that either enjoy learning about the history of the Restoration Movement, or even care about it. That leaves more than 90% of our fellowship (and I imagine the number is much higher) that either hate the idea of Restoration History or simply do not care one way or the other. The end result is the same – our history is steadfastly belittled or ignored.
Those who hate, or fear, our history can be divided into two groups. On the far conservative side are those who simply deny we have a history, and it terrifies them to consider the fact that, yes, we do have a very real physical history, and we are descendants of very real, fallible, sinful human beings. Go back as far as you wish, but you can trace our spiritual heritage to a handful of men – visionaries and spiritual giants all – who observed that the Christian church as they saw it was corrupt and corrupting. They could see in the New Testament a better way, and a far more simple concept of the church. They all sought to “restore” that vision of the church. Some attempted it in ways we would be proud of; some in ways we would disagree with. All of them, however, were human and all of them failed in lesser or greater ways. That is not to criticize nor to idolize. It is simply to acknowledge reality.
On the far other extreme we have those who acknowledge our history, are perhaps are acquainted with it in greater or lesser degrees, but who are equally terrified of that history. These are the “intelligentsia” of our movement, those who would claim to be leading us to more verdant pastures than our forebears. Instead of denying the history of the Restoration Movement, these leaders do not want the hoi poloi, the common people, to learn about the theology of Alexander Campbell, Barton Stone, and their immediate disciples because there is something profoundly compelling about these early 19th century spiritual pilgrims. When we open up the pages of the Christian Baptist or the Christian Messenger we see real genius at work. We see Christian leaders trying to throw off the yoke of the “guaranteed results of modern scholarship” and simply go back to what the New Testament taught about being a disciple of Christ. I think these individuals are afraid that, if the real wisdom of Campbell and Stone (and Fanning, and Lipscomb, et. al.) were widely disseminated it would destroy their grip on the hearts and minds of the average, pew sitting Church of Christer today.
Caught in the middle between these two opposite, yet strangely married extremes, are the vast majority of church members. They hear first the one side, more strident obviously, but they they also hear the murmurings and whispers of the second group. Held in ignorance by both sides, and unwilling to face the wrath of the first group and not willing to be labeled as Luddites by the second group, they simply maintain their silence and go about their business as if there was no real issue to begin with.
This is tragic! The modern day heirs of the Restoration Movement have one of the richest, the most compelling histories in the wide and complex history of the Christian movement itself. As just one (admittedly puny) example, much of what is being preached today by elements of the “Emerging Church” and the “Missional Church” comes straight out of the theology and praxis of Alexander Campbell and Barton Stone. But, because we (speaking generically, of course) are so ashamed of our history we do not even recognize the fact, and because we have not claimed our history and proclaimed it’s strengths the world does not know that we could be at least 200 years ahead of the ecclesiastical curve, if not more.
So, to make a long post much shorter, in my dissertation I begin by looking at our history with as clear a set of spectacles as I could. I could not address ALL of our history, as that would take volumes. But I did examine how our history was affected by philosophical beliefs as well as theological conclusions, and how this combination worked against the practice of confession within the Churches of Christ.
Beginning in October of this year (2015) I will begin presenting the conclusions reached in the process of preparing my dissertation in a weekend seminar format. If you are interested in learning more about the biblical practice of confession, and especially how Churches of Christ need to “restore” the practice of biblical confession, send me a personal note to abqfr8dawg (at) msn (dot) com, and I will be happy to get back with you quickly. The first seminar will be in Portales, New Mexico, in October, so perhaps you can attend that seminar, or I will be happy to come to your congregation and present the material to you.
In the past several posts I have provided the reasons why I believe God did not, and indeed could not, have abandoned Jesus on the cross. As I conclude, I would like to present some inescapable conclusions that follow if we believe that somehow God did, or even wanted, to abandon Jesus. I feel that these are so serious as to be conclusive in and of themselves. I will allow you to judge for yourself.
1. If God abandoned Jesus, even for a moment, for that moment Jesus was just a human. This is in clear contradiction to the entire message of the gospel of John. If Jesus’s divinity was somehow “revoked” on the cross, then a mere human atoned for our sins. What does that say about the atonement?
2. The unity of Jesus’s church is a lie. If Jesus’s prayer for the church was based on his unity with his Father, and if that unity was “revoked” or “abandoned,” then what does that teach us about the unity of his believers? Can we accept division in Christ’s church because Jesus and his Father experienced division?
3. The comfort and guidance that Jesus promised is a lie. Jesus prayed in the garden that he would be able to accomplish God’s will. He then promised his disciples that he would be with them “always,” especially as they fulfilled his commission. If God could, and did, reject Jesus at the very moment that Jesus was fulfilling God’s will, what faith can we have in Jesus’s promise to be with us as we try to do his will?
4. Jesus’s death was ultimately unnecessary. If God was with Jesus before Jesus died, and if he was with Jesus as he died, then the atonement was accomplished simply by the suffering of Jesus. His death was superfluous.
5. God cannot be trusted. Who can, or would, trust a despot who demanded absolute fealty and then rejected his own son who is the greatest example of that fealty?
6. Jesus cannot be trusted. Jesus believed he and his Father were one. If he could be misled by the events leading up to the cross, how can he be trusted with his other words? Jesus called for his disciples to follow him up to and including the point of death. If God could, and did, reject Jesus as Jesus was obeying God, how can we trust Jesus to be with us as we follow him to his cross?
The doctrine that God abandoned Jesus is false. It is wrong textually, contextually, theologically, chronologically and historically. The doctrine has no support in the explicit or any implicit teaching of Scripture. It should, therefore, be rejected by any who claim to follow Jesus as the Son of the Living God.
As the title notes, this is post #6 in a series. If you have not been following the series, I invite you to backtrack a little over the past 5 posts.
Of all these posts I think this one is perhaps my favorite. You can argue with me about the interpretation of Psalm 22, or the meaning of Habakkuk 1:13, and certainly the finer points of the trinity and the philosophical arguments about the nature of the atonement can become arcane. However, virtually everyone can understand time, and the ramifications of past tense and present tense. Also, the logic (or illogic) of various arguments becomes crystal clear in this discussion, so I think the present topic is especially meaningful for those who do not understand what is at stake in this debate.
To begin, let us examine the chronology of the last few hours of Jesus life. In the Garden of Gethsemane Jesus is is full unity with God, as I do not believe any “separationist” (those who believe God abandoned Jesus on the cross) would argue. Note Matthew 26:36-46, Mark 14:32-42, Luke 22:39-46, and John 17:1-26.
Next we come to the series of quotations we have from Jesus on the cross.
John 19:26-27 – “Son, here is your mother, mother, here is your son.”
Luke 23:34 – “Father, forgive them for they know not what they do.”
Luke 23:43 – “Today you will be with me in paradise.” (spoken to the repentant thief)
Matthew 27:46, Mark 15:34 – the quotation from Psalm 22:1
John 19:28 – “I thirst.” (alluded to, but not quoted, in Matthew and Mark)
Luke 23:46 – “Father, into your hands I commit my spirit.”
John 19:30 – “It is finished.”
Of the seven statements, four are specifically tied to a time (about the ninth hour, or 3 pm) or immediately before Jesus’s death. Luke’s quotation in 23:46 clearly has Jesus in a close relationship with God, his father. Matthew and Mark’s quotation of Psalm 22 with the “ninth hour” or the time period immediately preceding his death. So, Matthew and Mark place the quotation from Psalm 22 at roughly the same time that Luke has Jesus in an intimate relationship with the father.
Now – here is where we have to allow some logic to direct our thoughts. One major argument used by the “separationists” is that Jesus and the Father were separated, or to put it another way, that God abandoned Jesus, because in Jesus referred to God as “God” and not “Father.” It is inferred that if Jesus was in full unity with God he could not have used the more “distant” term of address. So, just for arguments sake, let’s play this out in terms of the clock –
In the garden – Jesus and God are unified. (No one seriously questions, to the best of my knowledge)
Early in the crucifixion sequence – Jesus and God are unified – “Father, forgive them…” and “Today you will be with me in paradise.” (Jesus used the term of intimacy and familial relationship, and it would be the height of blasphemy for a mere human, bereft of any deity, to proclaim any kind of forgiveness of sin or promise of paradise to a condemned criminal!)
Whoops – God abandons Jesus because Jesus uses the word “God” and not “Father.” (Quotation of Psalm 22:1)
At the point of death – Jesus and God are unified – “Father, into your hands” and “It is finished” – emphasis on the familial term once again and the completion of his mission.
So according to the timeline thus presented, God abandoned Jesus for an exceedingly brief period of time, virtually at the same moment that he is breathing his last few breaths. But, not exactly at the time he breathes his last breaths, because at that moment he is once again one with God!
So, let me ask a question here – at what point did God become so horrified at all the sin that Jesus was bearing that he had to “turn his back on Jesus”? And at what point did he return to Jesus? And if it was the burden of sin that Jesus was bearing that made God abandon Jesus, at what point were those sins erased?
If you are riding the fence on this issue I hope something just occurred to you. According to the text of the gospel writers, God was with Jesus before he was crucified, and clearly during the first few hours on the cross. God was with Jesus as he died. Therefore, there is only a very brief window for God to “abandon” Jesus. And, if the only reason for God to abandon Jesus was the “sin” he was bearing, that sin had to be placed on Jesus AFTER his initial crucifixion, and it had to be erased BEFORE he died.
Therefore, dear reader, I would suggest that the death of Jesus was unnecessary. According to that scenario, Jesus only had to suffer pain to atone for sin. Jesus’s actual death then becomes the most horrific crime perpetrated in the entire history of God’s creation.
According to the texts provided in my last post, that is categorically NOT what the apostles preached concerning the atonement. And, therefore, this is the crux (pardon the pun) of my argument that God did not abandon, did not reject, did not turn his back on, Jesus.
Next: the conclusion – there are some profound practical issues involved if we submit to the teaching of an abandoned Christ on the cross.