Strange introductory paragraph: within the past year or so I read (and reviewed) a book on baptism edited by Thomas R. Schreiner and Shawn D. Wright entitled Believer’s Baptism: Sign of the New Covenant in Christ. The book is basically a refutation of the arguments in favor of infant baptism, or to put it positively, a defense of adult, believer’s baptism. As the purpose of the book is the efficacy of infant versus believer’s baptism, the topic of baptism for the remission of sins is dealt with only tangentially. And, because the editors (and, I would assume, most of the authors) are Baptists by denomination, you will not find much of a defense of Restoration Movement beliefs regarding the importance of baptism for the forgiveness of sins. However, and this is the point of this really strange introductory paragraph – I learned a great deal about the Calvinist approach to baptism, and why even many neo-Calvinists are opposed to infant baptism. It is an enlightening book, and I highly recommend it to all who are interested in theology, and especially the topic of baptism.
Baptism and the Remission of Sins: An Historical Perspective, David Fletcher, ed. (Joplin, MO: College Press Publishing Co., 1990) 432 pages.
I’m not exactly sure when I first read this book, but my copy has a 1990 publication date, so undoubtedly it was sometime in the 1990’s, or perhaps early in the first decade of the 2000’s. I just finished re-reading it, and I am struck with a profound thought: This is a book that needs to be read and digested by every member within the Churches of Christ who is concerned about the recent developments within the brotherhood of congregations of the Churches of Christ. Quite simply, this book places the Restoration Movement’s theological wrestling with the practice of baptism within its historical perspective, and as such, provides a wealth of information for understanding the rejection of the importance of baptism by many of the “leading voices” within the Restoration Movement.
The book is a collection of independent studies, and as such, suffers from the general problem of collections: some are outstanding, some are not so much. The opening chapters by Jack Cottrell I hold to be nothing less than brilliant – and provide a historical perspective that is utterly missing in most discussions regarding baptism. Beyond question, the information detailing Huldreich Zwingli’s distortion of baptism is absolutely critical to understand if you want to fully grasp the significance of Alexander Campbell, Barton W. Stone, and the other Restoration leaders. Chapter 3 on the British Restorers in the eighteenth and nineteenth centuries was valuable, but not as illuminating as the first two chapters. Chapters 4 and 5 examining Alexander Campbell’s views on baptism (by John Mark Hicks) are superb – distilling the amount of material and the oftentimes contradictory nature of Campbell’s teaching is a monumental task. Hicks performs the task admirably, and if you know nothing of Campbell and his writings, these introductory chapters will help you immensely. Chapter six is especially eye-opening, and is critical to know in light of present controversies: it details the debate between Campbell and John Thomas regarding the necessity (or lack thereof) of a person’s knowledge and understanding of the meaning of baptism prior to that person’s baptism. My guess is that chapter alone will shock and disturb many within the Restoration Movement. I was personally disappointed with Michael Greene’s treatment of Barton W. Stone in chapter 7 – I believe a far more sympathetic view is both possible and necessary – but I tend to be more of a Stoner than a Campbellite, so I am a little prejudiced there. Chapters 8 and 9 are good (discussing the Rebaptism Controversy between David Lipscomb and the Gospel Advocate versus Austin McGary and the Firm Foundation; and the Open Membership controversy between the Christian Church and the Disciples of Christ), but not exceptional. I believe the subject matter of chapter 8 deserved greater detail, and the material of chapter 9 was also covered in far too cursory manner – but still those are tiny quibbles against two very informational chapters.
So much is being written and discussed today about the meaning and purpose of baptism, how much one must know before baptism, and probably most discussed – how should the members of Churches of Christ view the baptisms performed in the denominations (and increasingly, non-denominational churches)? The practice of baptism is becoming more and more common, and more and more theologians are openly discussing the importance of baptism related to a person’s salvation. I find it distressing to the point of absurdity that, at the very moment when the eyes of more and more preachers and theologians are turning to baptism again, so many “leaders” or “prominent preachers” within the Churches of Christ are backing away from baptism as fast as they can, and promoting the neo-Calvinistic view of baptism promoted in Schreiner and Wright’s book.
While not the only reason I can give for this movement, I would suggest that increasingly more and more preachers, elders, and congregational leaders within congregations of the Churches of Christ are utterly ignorant of the history, and yes, theology, of the practice of baptism. While this book does not delve deeply into the second topic (chapter 10 does cover the design of baptism), the history of baptism as practiced in the early church, the Reformation, and particularly within the Restoration Movement is covered in exceptional care in this collection of essays. If you are struggling to understand baptism in this post-modern context, or if your congregation is struggling to understand baptism today, you owe it to yourself and to your fellow believers to buy, and study, this book.
(Note: In searching for images of the cover of the book, I noticed a 2009 publication date – I provided images of both titles of the books. I could not discern if there was a substantial change from 2000 to 2009, so the 2009 might be a simple re-print, or it could entail an updated and/or corrected copy.)
Another day, another urgent summons for the Churches of Christ to be less judgmental, less condemning. These sermons and blog posts and on-line articles are ubiquitous these days. It would seem that if you are a minister within the Churches of Christ and you want to become popular (or maintain your popularity) you need to hop on the “bash the church” bandwagon. Pardon me for being a knuckle-dragging troglodyte, but I’ll just let that cart go on by.
It may just be me, but I find it funny (in a serious way) that if a financial advisor corrected our faulty thinking about our retirement plans we would be most appreciative. If we were working with explosive chemicals in a science class and our teacher warned us before we made a pyro-technic mistake, we would say, “thank-you.” If we were applying for a music scholarship and a master musician took us into his or her personal study for an hour’s worth of instruction, we would not be able to stop thanking him or her. But, you let one word of spiritual correction or constructive criticism come from a preacher associated with the Churches of Christ and he is immediately tarred and feathered as a judgmental Pharisee. “Quit being so condemning” is the shrill response. “Don’t you know everyone that says they love Jesus is saved, and who are you to say you know everything about the Bible.”
I won’t be the first to admit that our heritage is full of characters that had more fist than finesse when it comes to biblical conversations. Neither will I be the first to condemn that behavior. Regrettably it is still visible today. Every family has its cranky uncle Joe, and there are are a number of reasons why combative individuals are drawn to independent congregations (and Churches of Christ are NOT alone in this regard!!)
But I truly fail to see where teaching some basic Bible doctrines should be considered judgmental, unless the person listening refuses to accept those teachings, yet recognizes the seriousness of the issue under discussion.
Actually, every person – unless they are a true universalist – will draw some line at some place in regard to what makes a person a Christian, what constitutes acceptable worship, and how a person ought to live a life committed to Christ. Why is drawing one line at baptism considered judgmental when drawing that line at the “sinner’s prayer” not considered judgmental? Why is adult believer’s baptism considered judgmental when infant baptism is not? The same point could be made with acapella worship, praise teams but no instrumental music, acoustic instruments but not amplified instruments, classic or contemporary songs, high church/low church or just about every other issue that causes conflict in a congregation.
I do not need, nor do I want, to be told that I need to be “more accepting” of individuals who disagree with me on basic, fundamental teachings in Scripture. The only words I need to accept are the words of the inspired authors of the Bible. Do I need to study, to learn, to read, to hear other points of view – absolutely! I try to do so as much or more than many ministers within the Churches of Christ. But the point of reference that I use to judge if what I am hearing is true is a convergence with the Bible – NOT some touchy-feely idea such as “they love Jesus.”
“Come, let us reason together” is a solid biblical concept. If I disagree with an individual there can be only one of three conclusions – either I am right and the other person is wrong, I am wrong and the other person is right, or we are both equally right and equally wrong. If I am willing to admit my culpability in drawing wrong conclusions from Scripture, I cannot be blamed for suggesting that those who disagree with me can also possibly be in error. I may seek to teach, and perhaps also to confront, but that does NOT make me a judgmental, hypocritical, Pharisee.
Unless, of course, you believe that Jesus was a judgmental, hypocritical, Pharisee as well. As I read the gospels, he had to try to straighten out quite a few twisted twigs during his ministry. Although he corrected, he never condemned honest error – but he was quite emphatic in his rejection of obstinate dismissal of God’s will.
As I have written numerous times – if I am wrong please show me my error! I never want to teach something that is false, either knowingly or unwittingly. And I promise I will not call you judgmental.
Many Christians despise theology, and especially theologians (I will overlook the irony for now, but believe me I see it). “We don’t do theology – we just read and study the Bible” is a common belief, if not outright statement. Alexander Campbell stated emphatically that there would never be a chair of theology at the first college established for ministers of the Restoration Movement (okay, more irony, but let’s move on). In my undergraduate and graduate studies I had courses in Old Testament Teaching and New Testament Teaching, but they could not be labeled Old Testament Theology or New Testament Theology.
So, last night I was reading a book by Dietrich Bonhoeffer. Bonhoeffer has become one of the early 20th centuries most studied, admired, and discussed theologians. Underline that – he was a preeminent theologian, educated by some of the most famous theologians in Germany – and at Union Theological Seminary in New York. He argued with Karl Barth, for crying out loud. No one who rightly knows which end is up can argue that Bonhoeffer is anything other than a top-flight theologian.
Okay – so have I made my point?
So, as I was saying, I was reading in Bonhoeffer and I came across this section –
Theology is the discipline in which a person learns how to excuse everything and justify everything. A good theologian can never be cornered theologically; in everything he says he is just. And the theologian can acknowledge even this without a word of penance. Whoever has begun to justify himself with the help of theology itself has already fallen into the devil’s grip, and as long as he is a theologian, he can never get free! Be a good theologian but keep theology three paces away from you; otherwise eventually it will mortally endanger you. (Dietrich Bonhoeffer in his lecture on Pastoral Care, see Dietrich Bonhoeffer Works (in English) vol. 14, Theological Education at Finkenwalde: 1935-1937, p. 591, emphasis Bonhoeffer’s).
What was Bonhoeffer’s corrective to the danger of “theology” as he presented it? Staying in the word of God, reading the word of God, preaching the word of God, meditating on the word of God, and praying unceasingly.
Hmmm. Sounds very restorationist, if you ask me. And, if you ask me again, very unpretentious of a top-rate theologian.
Sometimes I wonder what people think about me. At other times I’m fairly certain, but I try not to think about those times. Specifically, I wonder what people think about me when I stress the significance of the meaning of similar, but ultimately different, words. I imagine most people think I’m a nut. Who cares what words mean? A word means what I want it to mean, so just get over it.
Well, I am an inveterate lover of words, so I cannot just “get over it.”
So, I was reading a commentary today in which the author made several references to Jesus “accepting” sinners. Every time he used the word “accept” or “acceptance” I cringed and made a little comment in the margin of the book. (I am always correcting authors when they make mistakes. Hopefully, none of them will ever see my corrections.) Something made me pause and ponder for a moment why it was that I was so put-out with the word “acceptance.” I realized that I was reacting against what I perceive to be the modern connotation of the word. When I hear the word accept used today it is virtually always used in the context of approval. When someone suggests that I “accept” a particular viewpoint or choice of behavior, they are not suggesting that I simply recognize the behavior and move on. That person (or persons) want me to approve the behavior or ideology. So, when I read the author’s continued use of the word “accept” for Jesus’s association with sinners, all I could think of was that the author was trying to communicate that Jesus saw nothing wrong with the behavior of the people he chose, or allowed, to be around. That grated on my nerves – and still does, for that matter.
The meanings of words change with time. Take, for one tragic example, the word “gay.” It used to mean “happy, carefree, exuberant, joyful.” Now it means – well, you know what it means. I fear that the word “acceptance” or “accept” has changed as well. Maybe it is just me, but I cannot accept (pardon the pun) that a lifestyle of sexual depravity is normal or – to use a word to define a word – “acceptable.” In other words, I cannot approve of a lifestyle that is condemned in Scripture – and that would include lifestyles marked by any of the “works of the flesh.” Sin still has to be sin; otherwise the sacrifice of Jesus becomes far less than divine, indeed it becomes positively diabolical.
I want to acknowledge that Jesus freely associated with those that the Pharisees referred to as “sinners.” Some of those people were truly rebellious against God – and some probably just did not wash their hands before supper. But I struggle with the modern connotation of the word “accept.” He recognized sinners, freely associated with sinners, even perhaps welcomed sinners – but in absolutely no way, shape, or form did he ever approve of their sinful behavior.
Maybe I am making a mountain out of a molehill, straining a gnat while trying to swallow a camel. As one whose life depends upon the correct usage and understanding of words, however, I must urge caution when certain words are used in relation to the life and teachings of Jesus. We may intend to mean one thing, and our audience may hear something entirely different. I suppose to a certain degree this is unavoidable – but we do not need to carelessly compound the issue.
Thanks for flying in the fog today – I hope you will excuse me, I need to get back to correcting some more authors.
Okay, a word of warning. Today’s installment is going to be a tad more theological than most of my fulminations. It will be perhaps a bit more philosophical as well. I will attempt to keep it as short as possible. (Yea, you’ve read that before!)
I was tempted to title this piece, “An Anthropological Defense of Theology,” but I figured no one would know what I was talking about. I’m not sure I would even understand that title (but it just sounded so erudite.) So, I went with a simpler, and perhaps more “click bait” title as above. So, I am going to be addressing the current debate over gender and all the related issues. But, understand, this discussion is not just about bathrooms, locker rooms, and the associated politics.
One truth I have discovered over the past few years is this, stated in bold and italics to emphasize its importance to my argument:
We cannot come to know, love, or serve God as He has called us to know, love, and serve him until we become fully what he has created us to be. In other words, we cannot be transformed into His likeness until we become fully and completely human – created to be in his perfect likeness at the beginning of time.
There, now you may want to get another cup of tea and cogitate on that for a while . . . I’ll be here when you get back.
And, (drum roll, please), the very, very first physical description of the what he created when he created mankind is . . . “male and female.” Yes, folks, you read it here first, there are two flavors of humanity – male and female. XX and XY chromosomes, and nothing else. At the very core of our being is the description “in the image of God.” Attached to that core – inseparable from that core – is our maleness and femaleness. Our gender* is a biological gift from God, written into the very DNA which also determines our fingerprints, eye color, and whether we will ever have the ability to play for the Minnesota Vikings or not.
How we accept this basic anthropological fact determines our theology. We cannot, and I repeat, we cannot, have a true and healthy understanding of God if we reject this fundamental truth of our own existence. While I am sure that volumes could be written (and indeed have been written) further exploring this concept, I want to bring that truth to bear on this issue of “gender” and bathrooms, and, just to make everyone mad, the issue of male spiritual leadership in the church.
The most fundamental question is this: Do we get to choose our gender? The answer from God’s word is an unequivocal “No.” We are born male or female. Now, it is also clear from Scripture that we as humans can choose how we participate in sexual behavior once we reach the age of maturity, but we cannot change our birth gender (surgical procedures and massive doses of hormones cannot change DNA structures!) From that fundamental question a host of questions follow. One of those questions is “What happens when I feel like I am a member of the opposite gender?”
The psychology of gender dysphoria is well beyond my expertise. I will, however, offer this thesis – having a feeling, and acting on that feeling, are two entirely different kettles of fish. I may feel like I am qualified to play running back for the Minnesota Vikings, but the reality is I would die trying to live out that feeling.
I see a profound irony in the current discussion of “transgender” and the use of restroom facilities. There is (currently) a huge uproar over the possibility of a full grown man who “feels” like a woman walking into a women’s restroom or gym locker room and being able to undress and shower with females who resent his presence. But, a woman who “feels” like she is gifted and can fulfill the responsibilities given to males is honored and praised. Am I the only one who sees this incongruity?
Regardless of the position you hold regarding complementarianism or egalitarianism, there is one thing you cannot deny. Throughout Scripture it is the male who is given the role of spiritual leadership. Now, if you hold the egalitarian position you can (attempt to) explain this univocal position away – but you cannot deny the fact of its existence. From Adam to Noah to Moses to David to Jesus to the apostles, there is virtually no variation in the role of men providing spiritual protection and leadership.**
It is an inconvenient truth – a number of women want to keep men out of their locker rooms, but have no problem at all with accepting the mantle of spiritual leadership. The irony, at least as far as I see it, is that they deny the “feelings” of the transgender male/female, while at the same time they want to legitimize and promote their “feeling” that God has given them the same gifts and responsibilities as a male.
I don’t get it.
If a woman can “feel” gifted and therefore demand the role of a male regardless of her physical gender, why is it so hard to believe that a male can “feel” feminine and therefore demand access to facilities our culture has previously limited to those of genetic femaleness?
I return, then, to my statement made earlier in bold and italics. Until we come to fully accept our humanity – including our birth gender (sex) – we will never be able to be transformed and grow into the full likeness of God.
Has the church been too “patriarchal?” Have we limited the role of women in the church more than what God would have them to serve? Can we do a better job of honoring and promoting the gifts and abilities of the women in the church? Perhaps the answer to all of these questions is a resounding “yes!” I do not want to perpetuate stereotypes just because they are comfortable.
But this is not just about bathrooms, people. Ultimately, this is about how we understand God. If we can’t understand anthropology, how in the world do you think we can understand theology?
*There is a considerable debate as to whether the correct word should be “gender” or “sex.” I have heard it argued that “gender” is the appropriate term for the study of linguistic categories (as in, masculine, feminine or neuter nouns in inflected languages). Others interpret the word “sex” as primarily a verb – we participate in sex (as in sexual intercourse) but we are born with a gender. Honestly the debate is over my head. I prefer the less provocative term “gender,” but if it is a technical misuse of the word, I would be content to use the word “sex.” For the purpose of this article, I will use the term “gender” to refer to our maleness or femaleness. If any of my readers can explain the difference to me, I would love to be set straight.
**Whatever her position was, Deborah was not described a spiritual leader. The role of “Judge” was more of a political/tribal leader, not spiritual (see Samson, for example). The weak and highly debated arguments from Romans 16 suggesting that a particular female was a leader of a church would only describe a significant exception (if proven), not the rule. With no unambiguous evidence to the contrary, I will defend the position that the leaders of the New Testament congregations were all males.
I am diving into some long-neglected textual studies, and the book I selected to serve as my first effort is George W. Knight’s The Pastoral Epistles in the New International Greek Testament Commentary series (William B. Eerdmans Publishing Co., 1992.) This is not a full book review, as I have only really moved beyond the introductory material, but I had to share this information with anyone who is interested.
In the discussions (wars?) between those who agitate for equality for women in the leadership roles of the church and those who posit a more conservative (complementarian) view, one argument that is presented prominently by the egalitarians is that the Pastoral Epistles (1 and 2 Timothy, and Titus) were not written by Paul (as they clearly claim to be). The “evidence” provided is that the letters demonstrate a development of congregational leadership that did not occur until the early 2nd century, and that the language, style, and even the content of the letters is vastly different than the “acknowledged” letters of Paul. The purpose of this argumentation is transparent – if Paul did not write the Pastoral Epistles, and they can be demonstrated to be from a much later time period, then the instructions regarding male leadership can be dismissed because they are “sub-apostolic” or “post-apostolic.”
What I want to share is that Knight provides probably the best, most complete, and forceful refutation of those arguments I have ever read. The material from pages 21-52 should be mandatory reading for any student of the Bible – if for no other reason than Knight works methodically through the arguments against Pauline authorship, and demonstrates that each and every one is either demonstrably false, or at the very least, has equal basis for Pauline authorship.
I have only briefly skimmed Knight’s material on the qualifications for the eldership, but his treatment of 1 Tim. 2:8-15 is equally forceful in refuting the arguments of the egalitarians. (Knight does not personally wade into the “gender wars.” He simply explicates the text, allowing the clear meaning of the text to come through.) Those who oppose Knight must come to the discussion with far more “ammunition” than what I have seen presented. The text of Timothy (and I would argue the rest of the New Testament as well) simply does not support their contentions.
To summarize this brief glimpse, the introductory material in this commentary demonstrates how wrong various scholars are when they attempt to date the Pastoral Epistles past the time of Paul, and therefore the attempt to dismiss Paul’s teaching on male spiritual leadership is equally wrong. Knight refutes each argument (elegantly and powerfully), concluding that Paul was indeed the author and therefore the teachings in the book are fully apostolic and trustworthy.
One brief additional note: the commentary is indeed based on the Greek text, so a reader who has no background in NT Greek will be handicapped once the textual commentary begins, but the contents of the commentary would still be valuable to an “English only” reader. It would just take a little more effort to understand completely what is being presented.
Funny that something so basic can be so misunderstood. So much of what is passed off as “education” today is nothing of the sort. This is how I have come to understand education.
First, all education begins with a challenge to what we have previously known or accepted as true. You simply cannot learn something that you already know or believe. You can be reminded of something that you once learned and had forgotten, but to use the terms learn or education concerning something that you already know is to misuse the terms.
Second, one takes the challenge of the new thought or idea and puts it to a critical analysis. Here is where the student says, “I’ve never thought of this before, or in this way. I wonder what others have to say about this.” In elementary school the final source of truth might be our parents, but usually we confirm a new idea before we accept it as our own. If we do not have an “ultimate authority” we keep knocking the idea around with others until we can confirm or deny the new concept.
Learning does not stop with critical analysis, however. A third step involves returning to that which I already know, and either assimilating or rejecting the worth of the new idea. Most of what I read concerns thoughts or ideas that I have not previously experienced. I can confirm that those thoughts and ideas are, indeed true and correct as far as they go. Much of that, however, are thoughts and ideas that are not important to me and I basically ignore or forget them as soon as I learn them (sort of the study, test, and dump that most students practice on a regular basis). Yes, you can say that I have learned a great deal about the grammar of the Greek language – but I can assure you I have assimilated very little of it. I have to go back repeatedly and remind (there’s that word again) myself of concepts I have previously learned. On the other hand, if I need to know something, and can use it immediately and repeatedly, that fact or practice becomes a part of my life. Thankfully I did not have to remind myself of the principles of landing an airplane every time I took off. I learned it, and it became “second nature” in a very real way.
The final step in education then returns to the first step, and we are prepared to challenge ourselves, or be challenged by, another thought, idea, concept, or practice. The circle, or spiral, continues as long as we live, or at least as long as we aspire to learn. It is certainly true that we can remind ourselves of a great many things – and a great many things are worth our time to pull out and remember from time to time. But, to expand our mind we must challenge, analyze, assimilate and challenge again.
I fear the misnaming of education is a mistake that is all too frequently made in church settings. In far too many Bibles “classes” challenge is not accepted. The only thing that can be discussed is what is already known, approved, and accepted. Not even the teacher is allowed to study things that are new or challenging, for fear that some of his new “learning” might infiltrate his presentations. If there is no challenge there can be no critical analysis. In fact, there cannot be any critical analysis of things that are already accepted and approved. There can be no “what” or “why” questions – unless the subject involves an outsider, and we wonder what or why “they” think the way they do. If there is no critical analysis, there can be no assimilation, no “building” upon a previous foundation. Only that which is approved can be approved. That is circular thinking, and that is not education.
My greatest mentors over the first half of my formative years were all devout (and brilliant, by the way) members of the Churches of Christ. I learned from men such as Everett Ferguson, John Willis, Ian Fair, Neil Lightfoot, Bill Humble, Lemoine Lewis, and Eugene Clevenger. These are men who epitomize education to me. Most, or at least many, of them obtained their doctoral degrees from the pinnacle of Ivy League (and, not to be redundant, liberal) universities. Yet, they remained true to the Restoration plea that the Bible, and the Bible alone, is the ultimate authority to which all new ideas and concepts must be compared. My greatest mentors over the last few decades of my life have been outsiders to this circle of faith – Dietrich Bonhoeffer, Henri Nouwen, Thomas Merton, C.S. Lewis, and even more recent, N.T. Wright. Having a solid foundation, I can compare what is new, unfamiliar, and in some cases unsettling, with what I previously learned to be true. I have come to learn (pardon the pun) that much of what these “outsiders” teach is actually true – true in the biblical sense, but perhaps not true in the sense of my tradition. Not all, to be sure – I do have to exercise my critical analysis muscles quite a bit!
I am distressed by those who refuse to be challenged, and so to expand their education. I am equally distressed to read, and to hear, of those who claim to be leaders in the Churches of Christ today who begin with the challenge, and then jump straight to assimilation without the critical analysis phase. How did Everett Ferguson come away from that bastion of liberalism known as Harvard with such a conservative understanding? Because his feet were well grounded, and he was not swayed by “every philosophy” that blew his way. Suffice it to say that our pulpits are full of preachers who catch wind of a new idea, and, embarrassed by their suffocating “tradition,” blithely follow that new idea where ever it blows, even if it blows up. Jumping on every new and sexy idea is not education. Forcing your congregation to follow you into your folly is not leadership. However, I am afraid we have idolized those who are the least worthy of our following, and we have mistakenly identified blind allegiance as true education.
I am, by nature and by nurture, an educator. I simply adore teaching. I love it when my students “get it.” But I don’t want it to be easy. I want there to be some struggle, and I do not necessarily want them to accept every “i” and “t” as I present them. I want my students to get an education – and some day it would be a great honor for one of them to teach this old dawg a new trick or two.
*Note: Arrrrgh. I just realized I posted under this exact title some time ago. That is the thing about my memory – it works so irregularly that almost everything is brand new to me. Sorry for any whiplash that folks might have experienced.
(Note: this should probably go without saying, but this is my reaction to a recent series of events, so, if you have another take on the discussion, good on ‘ya.)
Another “tempest in a teapot” amid a larger hurricane has erupted in the fellowship of the Churches of Christ. To summarize, Matthew Morine wrote an article in the Gospel Advocate excoriating those who advocate for gender egalitarianism in the Churches of Christ. Deeply offended, yet feigning magnanimity, Mike Cope responded in Wineskins, excoriating Matthew Morine and anyone who would dare agree with him. Together the two articles accomplished nothing but to establish that a deep division regarding this issue has already occurred in the Churches of Christ. Unless one side or the other experiences a major manifestation of the Holy Spirit, there will be no repairing it.
First, a little background for those who might be confused. Matthew Morine’s article in the GA was written as red meat for the most entrenched, conservative segment of the brotherhood. It was something akin to a warm-up before the key-note speech at a political convention. Was it thoughtful, carefully reasoned, and tactfully delivered? No, no and no. I’m not sure it was supposed to be. Morine is something of a wunderkind to the conservative right, and he is a favorite author in the GA fold. Mike Cope, on the other hand, is one confirmed miracle away from being canonized as a saint in the progressive left of the brotherhood. His writings serve as the red meat entree for the progressives. Politically speaking, Cope is Barak Obama to Matthew Morine’s Ted Cruz. It is matter, meet anti-matter.
The problem is that Morine has expressed (however provocatively) a concern that many – conservative or moderate – feel is a legitimate critique of the egalitarian left’s position: it is biblically and theologically weak, fueled mainly, if not exclusively, by cultural pressure. Cope, presented with an opportunity to take the high road and explain his position in clear biblical terms, totally wiffed, choosing rather to express his umbrage that Morine would dare attack his motives.
Well, at the severe risk of causing Cope and his followers even more emotional pain, a great many people do look at his conclusions and question his motives. Morine may have been too acerbic (actually, he was too acerbic), but his challenge was spot-on. I would say that my main problem with Morine’s content was that he misidentified the hypocrisy of the egalitarian left. It is within that element of the brotherhood that the loudest complaints about “proof-texting” a position can be heard. Yet, when it comes to gender egalitarianism, their entire argument is built on one single verse from the book of Galatians, and it is completely taken out of context, and twisted into something Paul never intended. Talk about the pot calling the kettle black.
Neither Cope, nor any other egalitarian I have read, has adequately addressed Morine’s basic observation: their position is based on a misinterpretation and misapplication of Galatians 3:27-28, and in order to defend this misinterpretation, they must either excise or condescendingly dismiss several other passages of Scripture which contradict their position. Harrumph if you want, but throwing a temper-tantrum when your conclusions are challenged is not an effective apologetic technique.
The issue as I see it is that both Morine and Cope are speaking in an echo chamber and talk completely past each other. Morine could have been, and should have been, much more respectful. He, or someone at GA should have edited his article to be less acerbic and confrontational. Cope totally missed Morine’s point, choosing rather to express hurt feelings rather than address issues. I honestly have to ask why Cope was even concerned with Morine and the GA. Does he even think that his readers are going to care about the GA?
I said above, and I fully believe, that a schism equal to the instrumental music division of the last century has already occurred within the Churches of Christ. Just as it is impossible for two groups to worship simultaneously with and without instruments (however congregations try to paper over this division with “separate” worships services), you cannot worship simultaneously as a male-led congregation and a matriarchy. Just my opinion here, but it seems to me that there needs to be a clean break and we need to stop this illusion that we are all one big happy family. There needs to be a “Churches of Christ” and a “Churches of Christ / Instrumental and Egalitarian” (Funny, but the two “improvements” are virtually inseparable.)
One other observation about Cope’s response. He added that his “journey” from a male-led leadership to an egalitarian position was “painful.” That is a common thread in “journeys” from traditional convictions to progressive ones. I wonder why that is? If you move from a conviction that worship in song should be acapella to an acceptance of instrumental music, your “journey” is harrowing, painful and gut-wrenching. Why? It seems to me that if you can throw off the shackles of hundreds of years of bad exegesis and even worse theology, the process would be enlightening, exhilarating, and joyful. Same with egalitarianism. Why the angst? Why the pain? It seems to me that if you can scrape 2,000 years of encrusted barnacles of patriarchy off of your congregational cruise ship, why would that be so painful? I would think you would be ecstatic. The whole thing just sounds a little too “Oprah Winfrey” to pass my sniff test.
If someone can explain to me, using established methods of exegesis and hermeneutics, how Galatians 3:27-28 can have any association with male or female leadership in the Lord’s church, I am ready to listen (or read). If anyone can explain how Paul can be so clearly right in Galatians 3:27-28, but be so clearly wrong in Corinthians and Timothy, let me know. If someone can convince me that Jesus could overturn virtually every oppressive and Spirit-rejecting religious aspect of his culture but the one issue of male spiritual leadership – please enlighten me. But, be forewarned, my obfuscation meter is set to high sensitivity – so don’t try the “Hillary Clinton” condescension trick or the “Bart Ehrman” re-write the New Testament trick. As the old saying in this part of the country goes, this ain’t my first rodeo, ma’am.
(Note: I have been informed that Matthew Morine was queried about the article by the GA editorial staff, and wanted the article to be published as it was written, and so I retract my comments about the editors at GA missing an opportunity here to help Matthew.)
Yesterday I shared how I almost came to hate the guitar – something that for virtually all of my life I have loved. I focused on how my instructors (who were undoubtedly good people, and who only had the best intentions, I am sure) almost drove my love of the instrument from me. I drew the conclusion that as teachers we have a tremendous burden, and responsibility, not to kill our student’s love of the Bible by promoting our own agendas. Today I want to look at the equal but opposite issue of a lack of desire and love of the Bible by many who would consider themselves faithful Christians.
Now, right of the bat I want to explain that I KNOW we are not supposed to worship or venerate the Bible. It is the word of God that points us to the Word of God – we are to love and worship God and his Son, not the message that teaches us about God and his Son. However, just as a musician loves the piece of paper that contains the notes that he or she will eventually transform into a glorious piece of music, so too we must love the medium that leads us to the author of our faith. And, for Christians, that medium is the Bible.
I understand my observations here are largely anecdotal, but in my half-century or so in observing the church I have noticed a decline in the interest in serious Bible study. I believe there are several reasons for this decline – some more understandable than others, but real never-the-less:
- As I mentioned yesterday, I believe bad teachers drive a love of Bible study away from us. On the one hand are teachers that make it sound like they, and they alone, can climb Mt. Biblius, the great peak from which all spiritual wisdom is obtained. Only they can see the great truths of the subject at hand (which makes we wonder if that truth is even there, but that is another story). Everyone else in the class is just plain ignorant, and this teacher communicates that feeling in a number of verbal and non-verbal ways. On the other hand is the teacher who never comes to class prepared, quickly reads over the class text about 10 minutes before class starts, and then “teaches” a class that revolves around reading one verse at a time, and then asking that most penetrating of questions, “What do you think [insert author here] meant when he wrote that?” Brilliant discussion question, that.
- There is a pervading sense of anti-intellectualism among Christians, and I have especially seen and heard that mentality expressed among members of the Churches of Christ. It is almost as if class members prefer their teacher to be uneducated – that way if they say something that is incorrect (or even incomprehensible) they cannot be corrected. There is something intimidating about being the presence of someone who can answer virtually any question you throw at them, and when it comes to questions of religion, sometimes we do not want all our questions answered or statements evaluated. I find that this is ONLY in regard to the Bible, as NO ONE wants a surgeon who barely squeaked by with C’s or D’s on his transcript, or a lawyer that passed the bar exam on his 10th try by answering one question correct more than the minimum needed to pass. We want the best surgeons to open our bodies, the best lawyers to argue our cases, the best pilots to fly our airplanes; I would suggest we need to demand the best Bible teachers as well.
- With regard to full time ministers, we do not allow for the kind of study required to actually teach a Bible class. If uncle Bob goes in for a 6 hour surgery, we expect Bro. Jones to sit with the family in the waiting room for every minute of those 6 hours. Plus there is the Kiwanis Club meeting, the luncheon at the Senior Center, 15 absentees to visit and cajole, and the ever-present high school football game or drama presentation. Between phone calls and “drop-in” visits, the average preacher gets to spend maybe an hour or so on his Bible class lesson (the rest of his non-existent preparation time is devoted to his sermon or sermons). With our demands on his time, we are in effect telling the minister – “Hey, we really do not want in-depth Bible lessons – just give us the warmed-over re-runs from some lesson you prepared in the past. We are not going to remember what you say 15 minutes after class anyway, so why spend so much time preparing your lesson?”
And that leads me to my final point – and the bookend to my last post. Many preachers and teachers can get by with teaching pabulum simply because the audience does not care. In their mind they can check the box that says “Attended Bible Study” and that is all that matters. The actual content is inconsequential, and actually if the teacher makes demands of time and mental acuity, the response is emphatically negative. How dare the teacher demand that the students actually buy a study book? How dare the teacher demand that the student perform homework? How dare the teacher expect that the text for the lesson be read and studied before the class period begins? How dare the teacher expect that the student actually does something with the lesson (like put it into concrete, identifiable, practices)?
I stated yesterday, and I firmly believe, that teachers bear a tremendous burden. That burden is to nurture and support the love of learning that a student brings to a Bible class. It may be ugly, it may be messy, it may not fit the “technique” that a teacher has in mind, but the goal of education is the transformation of a life, and if a student comes wanting to learn, the teacher must find a way to help that student learn.
But there are some things a teacher cannot do – and chief among them is to create that love of learning. I have stood, Sunday after Sunday, in front of a class of uninterested, uncaring, and unmotivated church members whose only purpose in being present is to fulfill a legal requirement. They do not want to to be challenged in any way – mentally or physically. They verbally say “We are here for Bible study” but their hearts are far from God. (See Isaiah 29:13-14; Proverbs 17:16) They sit with glazed-over eyes, or they trim their finger nails, or they fumble absentmindedly with some object they happened to have discovered on the pew or in their pocket.
Bad teachers are responsible for a number of sins. But when we as God’s children do not demand high-quality, serious Bible study, we should not be critical when we get the kind of lessons that put us to sleep and kill whatever interest there might have been in any kind of profitable Bible study.
I mentioned yesterday that the Bible is accessible – it can be mastered, though not in the sense that we can know everything about it or can answer every question that can be posed to us. But every part of the Bible can be taught, and can be understood, if the heart to learn and the heart to teach are both there.
God, give us a heart to learn! And, God, give us teachers who will not quit until our thirst for learning exceeds their thirst for teaching!
I love the guitar. As long as I can remember I have loved guitar music. But there was a time that I did hate the instrument. Oddly enough, it was when I was trying to learn how to play it.
Let’s just say my first two instructors were really accomplished. The first was a good salesman, and the second was a phenomenal player. Combined they made me hate the guitar. My first instructor was bent on making me learn possibly the only song he knew how to play. I did not know the song, and when he played it for me I hated it. I did not know how the song went so I never knew if I was playing it right or wrong. To be honest, it was such a bad song I could not tell if he was playing it correctly or not. Thankfully, he tired of me and recommended a classical guitar instructor. Great! Now I could go places.
The second instructor turned out to be the perfectionist from Hades. “Hold the guitar like this, bend your right hand like this, use your left hand like this, pluck the strings like this . . . ” I was not learning the guitar I was trying to placate a drill sergeant. The “pieces” he gave me to learn might have been great for developing his goose-stepping technique, but they had no musical value at all, and once again I had no idea if I was playing them correctly or incorrectly. They sounded just like random notes thrown on a treble clef. Yuck.
I finally quit taking lessons. I was wasting my parents’ money and I was growing to hate the guitar. I still loved guitar music, but actually handling a guitar was distasteful.
Several years later I needed to fill an elective slot in my schedule at college. A friend told me that the university had a fairly good guitar instructor, so I thought, “why not?” I could not do any worse than my first instructors, right?
The first lesson the instructor has me play of a couple of those unmusical, muse-foresaken practice etudes. Then he asked me something that I honestly had come to believe was illegal for any guitar instructor to ask. He said, “Paul, is there a piece of music you would like to learn this semester?” After I picked my jaw off the floor I kind of half-described and half-hummed a piece I absolutely adored, and gave him the name of the composer – Vivaldi. The next class period the instructor showed up with some yellowed, marked up music sheets – Vivaldi’s Concerto in D Major. I could have cried. For the next three months the instructor patiently worked me through fingerings, technique, and, yes, hand position and the importance of practicing scales. But I was finally learning music, not just making noise.
I fear that too many interested Bible students are turned into Bible study haters through the exact same sequence that almost made me hate the guitar. And, sadly, I fear my “technique” has been all too often that of the guitar Nazi that was more concerned about the angle of my wrist than if I was actually learning how to play the instrument. It is easier to critique method and technique and style and posture than it is to simply ask, “Is there something about the Bible you want to learn?”
One thing I have learned through my experience as a teacher is that if we give some control of the learning situation to the student the result is often messy – out of tune and off-key. It is just awful, sort of like my butchered rendition of Vivaldi. But my university instructor knew something no other instructor I had before or since ever acknowledged – if I loved the guitar and the music, I would pay attention to his instruction so that I would get the sound right.
This semester I am getting to teach the fundamentals of biblical interpretation once again – by teaching a senior level course on apocalyptic literature and the book of Revelation. How can you teach the basic fundamentals of Bible study through such a complicated theological minefield like Revelation? Actually, it is not that hard. First, my students love the subject, so the motivation to learn is high. Second, I constantly remind them that Revelation is an accessible book if they apply themselves earnestly. Then, I break the “piece” into manageable sections, and introduce tricky “fingerings” slowly and carefully: Old Testament allusions, Greek verb tense variations, grammar and structure subtleties. I get to teach the importance of some critical techniques, but the subject matter keeps the students focused and the results of their effort is immediate rather than some mythological day in the future when they get everything “perfect.” Slowly but surely we are constructing a symphony of biblical interpretive beauty.
I wish I could say that my university teacher was the last and best experience I ever had with guitar instructors. Unfortunately, I chose another instructor who taught with the same mentality of the technique Nazi. Luckily I had my previous experience to remember, so cutting the string with him was not too painful (pardon the pun).
I will never be a concert guitarist. I never really wanted to be. But I did, and I still do, want to play my favorite songs and classical pieces well. I often wonder how my guitar playing would be different today if my earlier instructors had capitalized on my love of the instrument and my love of specific music pieces instead of focusing on perpetuating their concept of proper technique and musicality.
I do not think every person in a pew on Sunday morning wants to be a professional theologian. I do, however, believe that many of them want to know how to read and understand the totality of Scripture. But, just like the guitar, the Bible is a complex and sometimes daunting instrument. It can be learned, even mastered although never perfectly, but only if it is not turned into an instrument of torture.
I wonder, “How many really interested Bible students I have discouraged because I was focused more on my agenda rather than their love of the Bible?” I think all Bible teachers need to honestly consider that question.
(P.S. – I went through and corrected a couple of errors, and thought I would pass along that it was only the second movement of Vivaldi’s Concerto in D Major that I was really interested in, or even remotely capable of playing – the second movement, “Largo.” Give it a listen on YouTube. It is absolutely gorgeous.)