Matt Capps Christianity, Culture, Faith, Life, Philosophy, Religion

Thoughts on Jesus’ use of Parables

Other than the fact that parables were “the established teaching method” of his day, Jesus used parables for other reasons. Jesus was dealing with concrete realities, not abstract ideas, and illustrated these realities in ways that were easy for the people to grasp.

Concerning his audience, there was one basic difference between the Greek listener and the Jew, the Greek could argue for arguments sake all day, while the Jew was interested in reaching conclusions, and even more, these conclusions had to be taught in such a way that they led to action.

The question in the listeners mind was, ‘what must I do?’ Yet this method extends beyond a particular race, in a particular time and place. All of us tend to think in pictures on some level or another (most people have difficulty grasping abstract ideas). Jesus gave us these cameo-like pictures in the form of parable to make these ideas comprehensible. A parable has been defined as ‘an earthly story with a heavenly meaning’. Jesus used earthly things to lead men’s minds to heavenly things.

Barclay again, ‘Jesus parables were designed to make one stabbing truth flash out at a man the moment he heard it’. These metaphor’s and simile’s are often drawn from nature or common life, arresting the hearer by its vividness and strangeness, and leaving the mind in sufficient doubt about its precise application to tease it into active thought.

Thoughts on interpreting the Parables First, to understand any parable properly we must have some sense of knowledge on the circumstances in which it was spoken. For the most part we have sufficient knowledge of the background; the parable must always be interpreted in light of its background. But, in balance, we must not let our assumptions on this background reconstruction dominate our interpretation unless the background is specifically in the text.

Second, the parable was spoken by Jesus to illustrate one aspect of truth, and to stress that one message (aspect of truth) which the need of the moment required. It would be quite impossible to find the whole of the Christian faith embodied in any one parable, yet with all the parables together, we can gain unmatched insight into the mind of the master teacher.

James Montgomery Boice once wrote, “this is what the parables do, perhaps more than any comparable portion of scripture. Other sections of the Bible give us a grand theology. Some move us to a grateful response to God. But the parables break through mere words and make us ask whether there has indeed been any real difference in our lives.”

Matt Capps Christianity, Faith, Philosophy, Religion, Thoughts

Piper and Carson: “12 Lessons for the Scholar as Pastor”

Thank you to The Henry Center and Andy Naselli for live blogging at the “Pastor/Theologian Discussion” for those of us who could not be there.

These observations were made as John Piper and D.A. Carson talked about the subject “pastor as scholar / scholar as pastor. ”

  1. Take steps to avoid becoming a mere quartermaster. Any army needs quartermasters. If you’re an academic, you need to get on the front lines. Take five years to serve in a church. Engage the world at a personal level. Do evangelism. The origin of Carson’s The Gagging of God was university evangelism.
  2. Beware of the seduction of applause. This can come from at least two directions: (1) Academic seduction = it is more important to be learned than to be learned. Carson learned from his doctoral mentor that scholars may not have it all figured out after all; Carson learned that he would rather have what he had than what his doctoral mentor had. (2) The conservative-constituency-of-your-friends seduction = scholarship is for sale, and you constantly bolster your own group to show that you’re right. The approval of Jesus is what matters.
  3. Fight with every fiber of your being the common dichotomy between objective study of Scripture and devotional reading of Scripture. Be worshipful and devout in the most critical exegesis, and when you’re having your devotions, don’t stop thinking. Perhaps you could even have your devotions in Greek and Hebrew.
  4. Never forget that there are people out there—people for whom Christ died. It’s motivating to teachers for them to keep in mind the future ministry of their students.
  5. Happily recognize that God distributes different gifts among scholar-pastors as he distributes different gifts among various groups. Rejoice in scholars who are more productive than you are. (Footnote: Learn from those who have gone ahead of you to be at least reasonably strategic.)
  6. Recognize that students don’t learn everything you teach them. If the gospel becomes assumes but not what you are excited about, then you will teach your students that the gospel is not very important. If the first generation assumes the gospel, the second will marginalize it, and the third will deny it.
  7. Make the main thing the main thing, not only by not merely assuming the gospel, but in every domain of life. Don’t teach people merely to master the NT but to be mastered by the NT. Don’t teach people merely what passages say but how to find out what passages say. Don’t do systematic theology by focusing so much on prolegomena that you never get around to doing positive theology.
  8. Pray and work. Don’t let the agenda of publishers control your life. Don’t say Yes to every offer from publishers to write something. Don’t get owned.
  9. Love the church. TEDS is not going to exist in eternity; the church is.
  10. Avoid lone-ranger scholarship. Reading makes a full man, speaking a quick man, and writing an exact man (Francis Bacon). Collaborate with others when you write. Before you publish something, give it to others for review first (both friends and enemies).
  11. Be at least as interested in the work of others as you are in your own. Encourage others.
  12. Take the work seriously but not yourself. Get your spouse and children to laugh at you.
Matt Capps Arts, Books, Christianity, Culture, Faith, Philosophy, Religion, Thoughts

“The Christian and Aesthetics”

Today Justin Taylor wrote about a book titled The Love of Wisdom: A Christian Introduction to Philosophy, by Steve Cowan and James Spiegel. He added a link to a journal article written by Spiegel titled “”Aesthetics and Worship.” This article is well worth the read.

The relationship between aesthetics and theology is something that I love to think about. Collide magazine recently published an article I wrote on the subject titled “Theosthetics: Thoughts at the Intersection of Aesthetics and Worship.” This article is my first attempt and developing my thoughts on the subject.

The subject of aesthetics is something we, as Christians, need to give much thought. We are pretty good at articulating our theology in relation to truth and goodness, but what about beauty?

I agree with Spiegel’s conclusion;

“The Christian church, once the leader of the arts, is now scarcely taken seriously in artistic communities. Worse yet, the formal worship of Christians is compromised by mediocrity in this area. Our problem, however, is not for lack of inspiration, as the scriptures are brimming with aesthetic instructions, from the Genesis creation account to the hymns of Revelation, not to mention the nature of the Biblical writings themselves. We must recapture a truly Christian vision for the arts, and strive mightily to be aesthetically virtuous. The duties of the church pertain not only to goodness but to beauty as well.”

I am glad that Justin Taylor pointed this out. If anyone else has found a good resource on the relationship between theology and aesthetics please let me know!

Matt Capps Christianity, Faith, Philosophy, Religion

Church History Teasers (Part 11): Jonathan Edwards ‘Treatise Concerning Religious Affections’

Brief Outline of ‘A Treatise Concerning Religious Affections’

Reason for Writing: To argue that true Christianity consists of Holy affections, and provide characteristics that allow one to properly distinguish proper affections.

Part I: Concerning the Nature of the Affections, and their Importance in Religion

a.    True Religion Consists in Holy Affections
b.    True Religion is Evidenced in Affections
c.    Proof from Doctrine

Part II: Showing What are No Certain Signs that Religious Affections are Truly           Gracious, or that They Are Not.

a.    That Religious Affections are to not be humanly discerned by,
1.    Greatness
2.    Body
3.    Fervor
4.    Knowledge
5.    Appearance
6.    In Certain Kinds
7.    In Certain Order
8.    With Time and Zeal
9.    Expression Of Praise
10.    Great Confidence
11.    Moving Testimony

Part III: What are Distinguishing Signs of Truly Gracious and Holy Affections

a.    Great Affections are,
1.    From Divine Influence
2.    Founded on Morals
3.    Arise from Divine Illumination
4.    Attended to with Certainty
5.    Attended with Humility
6.    Attended with a Changed Nature
7.    Show Christ Temper
8.    Soften the Heart
9.    Show Beauty in Proportion and Symmetry

b.    Religious Affections are manifested in the Fruit of Christian Practice, and is the Chief sign to ourselves and others.

‘A Treatise Concerning Religious Affections’

Edwards writes out of a concern for the great spiritual revivals of his day, and the endurance of those who have professed such a faith. He attempts to lay the solid foundation which enables more successful labor in practical ministry by removing the obscurity in discerning true religion from fake by using the word of God as direction in these manners.

Edwards begins by considering the trials of men. He argues that trails benefit in this task of allowing one to distinguish the true religion against false, they refine and purify ones religious beliefs, and when proved true, results in honor to God by love and joy in his son, Jesus Christ. For Edwards, religion is not true unless it moves the affections with the excitement of the heart towards the obedience of the will. For affections are the ‘spring of men’s actions’, taking hold of the whole man, and causing him to earnestly engage in the work of God.

Edwards rightly points out that many may exhibit ‘religious affections’ but one must be discerning in observing their temper of mind, what these affections come to, and if these affections endure the test of time. Of those who seem to be not affected by the Word of God, Edwards rightly contends that they are blind, therefore their hearts cannot be strongly impressed and moved by such things.

For balance, Edwards adds that we ought not to condemn all affections; also that we must not approve all affections. One should not judge another by how great or high their affections are, or what effects it has on their body, neither how they articulate their words in reference to religion, nor should one judge their affections by the amount of scripture understood.

Edwards also adds that this treatise does not provide a perfect interpretive grid to apply in discerning if others affections are true or false, God has not given us such rules for certainty in this endeavor. Moreover, one should not look for ‘all signs’ that pertain in every situation, as seeking to understand the state of ones religion. We all have what Edwards call’s the ‘defect of the eye’.

In contrast, Edwards does contend that true affections arise in the heart from the divine, as outlined in scripture. It is the Spirit of God which dwells in man and is the spring of these affections, and this is communicated in a proper way as not to contradict God’s nature. These affections arise from the enlightenment of the man’s mind through the revelation of God, ‘Holy affections are not heat without light’. Beyond that, these affections are evidenced in the exercise and fruit of Christian practice. In conclusion, Edwards argues that ‘Christian practice is a great and distinguishing sign of true and saving grace’, it is ‘the chief mark of grace’.

Part 1: Tertullian’s Apology

Part 2: Athanasius ‘On the Incarnation’

Part 3: Saint Benedict ‘The Rule’

Part 4: Gregory’s ‘Pastoral Rule’

Part 5: Anselm’s ‘Proslogion’

Part 6: Bernard of Clairvaux ‘On Loving God’

Part 7: Erasmus ‘In Praise of Folly’

Part 8: Luther ‘Concerning Christian Liberty’

Part 9: Calvin ‘Institutes of Christian Religion’

Part 10: Baxter ‘The Reformed Pastor’

Matt Capps Christianity, Faith, Philosophy, Religion, Thoughts

True Theological Humility

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.”– Jesus

Andy Naselli points to D.A. Carson’s commentary on this passage with a powerful warning against “showy humility” displayed as poverty of spirit. Read the whole thing here.

The most powerful quote deals with an issue that many ‘thinking Christians’ (which we all are in some form or another) need to be on guard against;

“I suspect that there is no pride more deadly than that which finds its roots in great learning, great external piety, or a showy defense of orthodoxy. My suspicion does not call into question the value of learning, piety, or orthodoxy; rather, it exposes professing believers to the full glare of this beatitude. Pride based on genuine virtues has the greatest potential for self-deception; but our Lord will allow none of it. Poverty of spirit he insists on—a full, honest, factual, conscious, and conscientious recognition before God of personal moral unworth. It is, as I have said, the deepest form of repentance.”

True poverty of spirit is an honest evaluation and recognition of spiritual bankruptcy, with confession and repentance before God. Yet true poverty of spirit leads to great security for those who follow Christ. In the gospel we know that what God has accomplished through Christ is our only hope, and while the Spirit convicts us of sin He also gives us confidence in God’s loving grace.

Pride is so ugly, and most ugly in Christians. May we always guard against thinking that we have somehow “arrived” in our own understanding. It would seem to me that the more we grow in our understanding of the gospel the more conscientious we become of our dependence on Him who saves us.

Naselli also points to Doug Moo on theological humility.

Matt Capps Christianity, Culture, Faith, Personal, Philosophy, Religion

The Process of Conversion in a Post-Christian America

A few days ago Will Toburen shared a few paragraphs out of Lesslie Newbigin’s book “Foolishness to the Greeks: The Gospel and Western Culture”

Newbigin’s argument was simple: Once the Christian faith becomes “one among many religions” it will loose its “God-given hold upon objective reality.” Newbigin was simply restating what W.E. Gladstone had written over 140 years ago, here is the point,

“What Gladstone foretold is essentially what has been happening during the 140 years since he wrote those worlds.  The result is not, as we once imagined, a secular society.  It is a pagan society, and its paganism, having been born out of the rejection of Christianity, is far more resistant to the gospel than the pre-Christian paganism with which cross-cultural missions have been familiar.  Here, surely, is the most challenging missionary frontier of our time.”

In other words- the society in which we live is more resistant to the gospel than the pagan societies. Why?- Because this is a “post-Christian society”!

It’s one thing to bring the gospel to a culture that has never heard of the good news of Jesus. It another thing to proclaim the gospel in a society that has rejected the very movement that centers on that message. When someone in our society talks about “Jesus”, or the “church”, or even “Christianity”- we must never assume that everyone is operating with the same understanding of those “words.”

There are sectors of the church that are not aligned to a Biblical faith. This is the the most challenging missionary frontier of our time and calls for us to clearly proclaim the biblical Gospel, not American Christian religion- what ever that is in your mind.

This also has massive implications on how we go about telling others the good news of Jesus Christ.

Jonathan Dodson makes a few good points on “how culture affects conversion”,

“America has changed. We cannot assume our listeners possess the same knowledge and experience that we did, which is precisely why it is so crucial that we exercise pastoral wisdom through contextualization…

Like the former missionaries, we must reconfigure our understanding and expectation of how people undergo gospel change and how disciples are made. We must be more open to “process conversions” while also guiding that process toward full commitment to Jesus as Lord. Our goal should not be to replicate our personal conversion experience, but to preach the gospel effectively so that we can make disciples in the emerging post-Christian context. We must heed the failures of the past and call people, not to our experience of conversion, but to the experience of the Spirit’s converting, whatever that process may entail.“

Matt Capps Christianity, Culture, Faith, Philosophy, Religion, Thoughts

An Investigation of Christian Cliché’s (Part 1): “Let Go…and Let God!”

“Just let go…and let God.”

Theology is never formed in a vacuum. It is very important to look at the environment from which a theological idea is formed. I have often heard people say “I just need to let go and let God.” People usually say this type of thing when they have reached the end of their rope, or are tired of attempting to understand the meaning of specific instances in their life. Why do we say this? Where did this idea of “letting go…and letting God” come from? And what does it mean? I think a little history will shed light on these questions;

Before the 20th century America had been a “protestant” friendly nation (intellectually speaking). This all changed as there was a shift at the university level and in culture as a whole. One issue directly tied to the purpose of this post concerns the universities and their shift in focus on education- towards the practical sciences and managerial theory rather than the old moralism of “the past.” Following this shift came the reaction of the cultural ‘taste makers’ which was to push evangelical Protestants out from the academic arena.

The intellectual impact of this shift had massive impact on the evangelical mind. Mark Noll describes these implications well in his book The Scandal of the Evangelical Mind.

He writes of the “major problems” for the life of the evangelical mind. “First, it gave a new impetus to general anti-intellectualism” and this shift “had a chilling effect on the exercise of Christian thinking about the world.” (115)

With the historicity of the Bible and supernaturalism being called into question by the cultural elites of the ‘new America’, this might have seemed like the logical move for Christians- escapism. But, while the reaction of many Christian’s rightly promoted a supernatural worldview they failed to give proper attention to the world.

Noll rightly argues that “the problem came not with the goal, but with the assumption that, in order to be spiritual, one must no longer pay attention to the world.” He then quotes Martyn Lloyd-Jones;

This anti-intellectual movement “contributed to a reduction of interest in biblical theology and deeper scholarship. No Christian in his right mind will desire anything other than true holiness and righteousness in the church of God.” He continues that the proponents of the anti-intellectual movement “had isolated one doctrine, holiness, and altered it by the false simplicity contained in the slogan, “Give up, let go, and let God.” If you want to be holy and righteous, we are told, the intellect is dangerous and it is thought generally unlikely that a good theologian is likely to be a holy person…”

At its very core this anti-intellectual ideal has escapism as its end. So while the universities and culture began to buy a more naturalistic and skeptical bent in their worldview, Christians “escaped” the world rather than answering it’s objections. So when it came to the difficult questions of life, questions that would ideally be met with an intellectually sufficient answer… the answer became “just let go, and let God.”

In the end, it seems that “keeping oneself unspotted from the world” became translated into reduced space for “academic debate, intellectual experimentation, and nuanced discrimination between shades of opinion” since the “world” had shifted into intellectual skepticism with no room for a supernatural worldview.

The saying “give up, let go, and let God” became a clever way to say that ‘if we use our minds too much we might loose our faith.’ Which, in my own mind, is an illogical statement. Sure, our minds have been forever scarred by the horrible reality of sin, but human intellect has not been completely devastated. Think about it…

Matt Capps Christianity, Culture, Faith, Philosophy, Religion, Thoughts

Carson, Keller, and Piper: “The Gospel and Churchianity”

In every generation of  Christendom it seems that certain thinking Christians earn large platforms of influence among their peers. Some for good reasons – some for bad reasons. In my opinion D.A. Carson, Tim Keller, and John Piper are three of those men. Three men who have good things to say.

For most evangelical Christian’s, these names are not new. Nor is what they have to say new. But, I think it is good to be reminded of how the Gospel changes us, often- in different ways.

In every culture and generation there is always the danger of distorting the core message of the Gospel with cultural slants. I think its important to be students who think through the implications of cultural influence, especially in “the American church culture.”

Listen to these three conversations…

Preaching the Gospel against “Churchianity”

The Gospel and Sanctification

The Gospel and Conquering Sin

Any thoughts?…

Matt Capps Christianity, Faith, Philosophy, Religion

Church History Teasers (Part 7): Erasmus ‘In Praise of Folly’

Brief Outline of ‘In Praise of Folly’

1.    Introduction: Reason for Writing.

To Thomas Moore, in order “to resolve something of our common studies”.

2.    On ‘Folly’: The Mythological Character.

Erasmus explains Folly’s “lineage, education, and companions”.

3.    Defending Folly’s Deity: Her Self-Love.

Erasmus illustrates the role of Folly in the relationships of men. The illustrations draw on the necessity of self-love and the virtues of foolishness.

4.    On ‘folly’: A Broad and Sweeping Critical Analysis.

Erasmus illustrates and provides a critical analysis of the foolishness of men. Erasmus launches into a full scale discourse on the weakness and strength of folly (as it relates to men and their relationship with one another).

5.    On ‘those who exercise folly’: Specific Application: Certain Positions and Dispositions.

Erasmus specifically critiques those who are blinded by their folly, in two senses. There is a positive blindness (foolishness of belief in the transcendental reality), and a negative blindness (foolishness of sole focus on the earthly reality).

6.    On Christian ‘foolishness’: A Distinction Between Foolishness.

Erasmus encourages the Christian to depend on the wisdom of God, which equates to foolishness to other men. Erasmus provides a good ‘check’ for Christians to be ‘in this world but not of this world’.

‘In Praise of Folly’

Erasmus work ‘In Praise of Folly’ attempts to warn his contemporaries of attempting to ‘be wise beyond their own conditions’. Moving in and out of a satirical fantasy, and his own personal voice, Erasmus uses the mythological character Folly, in representation of the trait of folly often spoken of in Biblical texts. Using these varied literary devices, Erasmus offers a clear and moving analysis of the classes ‘wise men’ and ‘fools’.

In developing a critical analysis of the society Erasmus found himself in, he had one goal in mind – to purify the religious sect of their pride of position. Erasmus was disillusioned with the state of the church. Yet Erasmus also offers a critique of secular academics in seeking to redeem culture.

The character Folly was consumed with self-love, which impelled her to seek praise. Folly claims to be ‘man’s greatest patron’. Interestingly enough, this mythological character was nursed by ‘Drunkenness and Ignorance’. Even more, Folly claims to have followers such as Flattery, Laziness, Oblivion and Pleasure. Moving in and out of satire, Erasmus is able to bring mythological features home with real world application with his ‘real voice’.

To name a few, Erasmus speaks of the logicians and sophists who gain their laughs and reap the benefit of others folly.  Claiming to have ‘mastered all’, they circle each other in their blind conjectures about inexplicable matters. Yet Erasmus saves his most piercing analysis for the ‘divines’. He claims that the superstitious divines explicate the most hidden of mysteries according to their own fancy. In explaining the mysteries of the Bible, the ‘Theologians’ seek to suit their won tastes. Erasmus gives a similar caricature of the ‘Monks’, who live as if they are stage-players acting out ‘righteousness’. They use their religious uprightness to oppress those of other classes.

In the last section of the piece, Erasmus turns his attention to the ‘happiness of Christians’ found in folly. Erasmus illustrates that to the world, the Christian appears foolish, but in actuality possesses a much different type of wisdom.  For instance, the apostles refuted the heathen philosophers with their good lives and miracles rather than arguing over subtle trifles, though they were learned and well equipped for such a defense. It is true that the foolishness of God is wiser than men. Even Christ, in some manner became a fool in taking on the nature of man. This is the very essence of the cross; it is foolishness to those of this world.

In a sense, there is a duality of foolishness in this piece. In one way, the theologians and philosophers are described with a certain dislike. For they pursue their grammarian ways with much toil, which is a kind of madness and folly in itself. While in another way, certain fools have an advantage for they understand the true nature of folly. Some things are not meant to be defined as‘doctor-like’. This statement illustrates the concept of faith, ‘it is something not seen’.

Though the literary structure of this piece makes it somewhat difficult to follow, the overall message is clear. Beware of being so consumed with self-love and the particulars of this world, for in these things one can loose a sense of humility. The elements of scholarship and humility are to be held in balance. If these things were held in balance, the church would grow towards purity and a proper understanding of the humans’ role in God’s eternal redemptive plan.

Part 1: Tertullian’s Apology

Part 2: Athanasius ‘On the Incarnation’

Part 3: Saint Benedict ‘The Rule’

Part 4: Gregory’s ‘Pastoral Rule’

Part 5: Anselm’s ‘Proslogion’

Part 6: Bernard of Clairvaux ‘On Loving God’

Matt Capps Christianity, Faith, Personal, Philosophy, Religion, Thoughts

Salvation among the Unevangelized? A Theological Reflection.

Andreas J. Köstenberger, a professor at Southeastern Baptist Theological Seminary just published a blog post on the possibility of salvation among those who are unevangelised.

Drawing from Daniel Strange’s work, he puts these people in four different categories;

1.) Children who died in infancy and those mentally unable to respond to the gospel.
2.) Those who lived prior to the time of Christ and thus before the formulation known as “the gospel.”
3.) Those who have been presented with a less-than-adequate version of the gospel.
4.) Those who have not received a presentation of the gospel, such as because they lived in a geographically remote area.

Köstenberger does not deal with the first question, he argues that it “is not directly addressed in Scripture.” He continues, “regarding individuals in the other three categories, we may draw…conclusions from our study of the gospel in the Old Testament, the Gospels, the book of Acts, Paul, and the rest of the New Testament.”

1) The gospel is God’s saving message to a world living in darkness and a humanity lost in its sin. The gospel is not a human message, nor was its conception a function of human initiative, but its origin and its impetus derive solely from God.

(2) Acceptance of the gospel is not optional for salvation but rather required, owing to pervasive human sinfulness.

3) The gospel is not vaguely theological, as if it were amenable to various ways of salvation depending on a person’s belief in a particular kind of god, or depending on the degree to which people were able to hear the gospel presented in a clear way; it is decidedly and concretely Christological, that is, centered on the salvation provided through the vicarious cross-death of the Lord Jesus Christ.

(4) The messianic motif pervading all of Scripture and centering in the Lord Jesus Christ coupled with the risen Jesus’ “Great Commission” for his followers to go and disciple the nations inextricably link an understanding of the gospel as the exclusive message of salvation in Jesus Christ with the Church’s mandate to engage in missionary outreach.

5) In light of the clear biblical passages examined above, and in light of the strong and pervasive trajectory of references to the gospel throughout Scripture, there seems no proper biblical foundation on which to argue for the salvation of anyone on a basis other than explicit faith in Jesus Christ.

Click here to read the whole thing!